Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	trinity_n	7,211	5	10.1332	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03411	The arraignement of the vvhole creature, at the barre of religion, reason, and experience Occasioned vpon an inditement preferred by the soule of man against the prodigals vanity and vaine prodigality. Explained, applyed, and tryed in the historie and misterie of that parable. From whence is drawne this doome orthodoxicall, and iudgement divine. That no earthly vanity can satisfie mans heavenly soule. ...	Jerome, Stephen, fl. 1604-1650.; Hobson, Robert.; Henderson, Robert, 17th cent.; Harris, Robert, 1581-1658.; Droeshout, Martin, b. 1601, engraver.	1632 (1632)	STC 13538.5; ESTC S103944	228,566	364

sermon de Barlaam Stake as CAESAR in his Trophies and IOHN most ravished in spirit when by bloudy DOMITIAN he was banished to the Isle Pathmos Yea as carnall men like that politique Prince in the Poët are most sad in heart when they seeme most glad in face in the midst of their madding myrth as SALOMON cals it their hearts being most heavie there being a pad in the straw a Serpent under the greene grasse a Corne in their toe a stone in their strait shooe a moate in their eye Sonitus horroris a sound of horror and ſ Lev. 26.36 De● 28.65 66.67 terror in their hearts which the world sees not the guilt of their curbing crucifying Consciences as they prolong to a further Tragedy the flash to hell fire summoning them to Death and Iudgement to which they are most neare approaching Hanniball ad Portas Even to the Pit brinck when they are most secure sensuall Lethargicall lewd licentious and outragious in their sinfull vanities as appeares in Sodom t Gen. 19.9 24. Gomorah the old u Luk. 17.25 26. world * 2. Sam 16 22. ABIOLOM x 1. Sam. 15 32 33 AGAG SAMPSONS y Iudg 15.26 Philistines drunken z 1. Sam. 25 36 38. NABAI a Dā 5.4 5 BALTAZAR the Gospels b Luk. 12 20 worldlings the purpled c Luk. 16 22 Glutton with many moe who if they knew all had more need to act the parts of HERACLITVS than DEMOCRITVS to weepe than to laugh as St. IAME● d Iam. 4.9 counsels to mourne with the Dove and Pelican as did DAVID for the miseries comming on them than to jangle like layes chatter like Crowes croake like Frogs prate like Parrats nay roare like Buls in their unsanctified vanities and scandalous soule-killing poysonous myrth IEREMIES Threenes the times lamentations the the Psalmographes paenitentiall e 7. Psalmi Paenitentiales cum Commentarijs Vegae Lorini Marlorati Molleri Strigellij Psalmes recyted by f Possiaonius in ejus●ita Hist Magd. cent 5 pag. 11 13 AVGVSTINE and g Grinaeus in suis Apot● Mo●entum pag. 9● CALVIN on theyr death-beds and the Lachryma of the Saints better befitting them than Songs of Sodome uncleane ribauldry which they vent and vomit out in every Taverne Inne Alehouse and Tipling house So againe on the contrary the sanctified Christian the true Convert reioyceth when he is afflicted tryumpheth when he is persecuted her seth in holy affections as the h Ponderi non sedit Aulus Gellius lib. c. 6. preci●ue Gerliciu● in Epist ante axiom Eceles ex Plinio lib. 13. cap. 4. Palme-tree in despight of all the weight of Afflictions Crosses are but as cold water sprinkled on a hot flaming fire they more inkindle the heat and ardour of his love which much water cannot quench as the sap to the root the besiedged Garrison to the strongest part of the Castle the spirits to the heart of the dying man dying Swan the naturall heat to the stomacke and inward parts so his spirituall comforts retyre inward to his heart and soule and conscience in the coldest winter of outward troubles tryals and pressures his Sunne shines even in his Raines and Stormes his Roses of Comforts grow in the middest of his Thorny tryals yea they flow from afflictions as refreshing-waters to all Gods Israel even out of stony Rockes out of his soures come sweet as SAMPSONS i Iudg. 149 Hony-combe out of the belly of the Lyon hee finds Ioy even in Tribulation as IONATHAN found strengthening Hony even in the k 1 Sā 14.27 Desart and as some finde Pearles even in the heads of Serpents and l Vt uniones ex Ostreis Ovetanus hist l. 19. c. 8. ex Conchis asserit Aelian l. 14. c. 8 Fishes when the Windes of afflictions beat upon the outwals of his flesh even then he hath a wonderfull calme and tranquility in the inward house of his heart Even as it 's quiet under the Deck when the Waves and billowes bluster against the outside of the Sea-floting Ships In a word the godly man hath his inward haven and sure Anchor when he seemes to be fluctuate his inward heaven when to the world he seemes to have his hell nay sayes that judicious m M. Perkins Divine he sailes to Heaven by or through the Gates and straites of Hell to apply all to my purpose he is full and satisfied hee hath bread enough in his Fathers house when he seemes to be hungry the carnall worldling his soule is empty he feedes but on Windy Huskes in the service of Sinne when hee seemes to be satisfied Sathans service like the carelesse Cures of some of IEROBOAMS n 1. King 13.33 Priests is meere o Se Pascunt non Oves Ezech. 34.3 4. Starve his SECT 3. The ioyes of the Saints never received nor conceived of Sinners IF any be a doubtfull Didimist in this poinct or a disputefull Scepticke as hard of beleefe besides the testimony of the Prodigall himselfe in which habemus reum confitentem wee have the confession of the guilty and what needs more we have also the dicision and determination of the Soveraigne Iudge himselfe who by the mouth of ESAY thus decides the controversed case betwixt his owne servants that did heare and feare his word and rebelling Israel that chuse their owne workes and wayes as that evill servants to a worse Master Behold saith the Lord p Esay 65.1 13.14 God my servants shall eat and yee shall shall bee hungry Behold my Servants shall drinke and ye shall be thirsty Behold my Servants shall rejoyce but you shall bee ashamed Behold my servants shall sing for joy of heart and you shall cry for sorrow of heart ad shall howle for vexation of minde thus GOD expresseth himselfe aptissimis verbis in plaine phrases to put the point out of all question for his word is more permanent than Heauen and earth as the Decrees of the Medes and Persians q Dan. 6 8. irrevocable and indeed it must needs be so for the servants of GOD enjoy GOD himselfe CHRIST dwels in their hearts r Eph. 3.17 by faith there 's the priuie Chamber of the great King there 's the Hive into which the spirit that Paraclete the Comforter ſ Ioh. 14 16 brings the sweet hony of spirituall Comforts it 's the banqueting-house of the bridegroome yea his nuptiall bed of heavenly desires and delights the Elect are the Temples of the holy t 1. Cor. 6 19. Ghost according to the promise of Christ GOD the Father the Sonne and the Spirit the true invisible Trinity Cohabites with them as blessed Inmates inhabites in them is Inthronized in their very spirits yea spiritually and mutually sups and feasts with u Rev. 3.20 them and is feasted by them as in the dayes of his flesh in our flesh he was feasted by * Mat. 9.10 MATHEVV x Ioh. 12.2 MARY y

Vpon the Copper-piece MAn form'd in Mind Word Spirit by th' Trinity Beares eke the Image of that glorious Three Jn 's Vnderstanding VVill and Memorie I' th strickt examine of the VVorld can find Nothing that is not Vaine to show his Mind For some more excellent Obiect was design'd Therefore his Soule whose Hieroglyphick is The Phoenix knowing that she could not rise Renew'd from such course ashes nimbly flies And busily pursues the Hierarchie But 't is not Angels that can satisfie Th' ambitious Bird. Some higher flight she 'le try And in the Sunne a representatiue Of the Great Essence that all light doth giue She findes a flame that onely makes her Live THE ARRAIGNMEN● of the whole CREATVR● Att the Barr● RELIGION REASON● EXPERIE● THE ARRAIGNEMENT OF THE VVHOLE CREATVRE At the Barre of RELIGION REASON and EXPERIENCE Occasioned vpon an Inditement preferred by the Soule of Man against the Prodigals variety and Vaine Prodigality EXPLAINED Applyed and TRYED in the Historie and Misterie of that Parable From whence is drawne this DOOME Orthodoxall and IVDGEMENT Divine That no Earthly Vanity can satisfie Mans heavenly Soule And by reason of the variety of Instances and Demonstrations it may serve in some sort as a COMMON-PLACE for almost all manner of Readings LONDON Printed by B. ALSOP and THO FAVVCET 1631. TO THE RIGHT HONORABLE GEORGE WHITMOVR Lord MAIOR And to the rest of that Honorable FRATERNITY and SOCIETY the Aldermen Recorder and Sheriffes of the famous Citie of London Health in the Lord. * ⁎ * My Lord and Gentlemen WHen I considered that All of you are Potentiall Lords and Actuall Magistrates and not onely so in your severals but a Society of such So many Members of an Honourable Head The Lord Major and so many Heads of the severall Members of this Citie the Metropolis of the most renowmed Kingdome in Europe Every particular of which considerations bearing with it a weight of Honour in the ballance of my Iudgement have moved mee to intayle vpon you all the Title of Right Honorable which being the highest and lowest of my ambition in the Dedication of this Treatise I have made choyce of your Honors to tender the Patronage unto Wherein it cannot be imagined I should have any End of gratifying some favors received seeing I never had occasion to bee acquainted with any of you in all my life hitherto Neither may it be safe to acknowledge any such weaknesse in the VVorke as that it could not walke without such pillers of supportment a common pretence For then I should be grosely guilty of dissimulation or ignorance two such great infirmities two such soule deformities as I cannot easily determine whether more to abhorre Neither can I conceit That your Honours can want any requisite meanes for instruction and direction in the wayes of Godline● 〈◊〉 in Pulpit or Pr●s●●● for 〈◊〉 were a mistake as manifest 〈…〉 But my Ends 〈…〉 more Generall and of ●erre not much more Gen● also 〈◊〉 onely respecting Your owne but the Common-good And for the first If J spake with the tongue of Men and Angels I could never enough set foorth the lustre and beauty of that Goodnes which concurres with Greatnes nor the misery of that Greatnes that goes unconsorted with Goodnes The former is instrophiated with the Tytle of Gods vpon Earth The latter lyes subject to the tyranny of Devils in hell VVhich deliberation Right Hon when I entred vpon I was abundantly inflamed with desire that You all might be as gracious as you are Great And that your vertue goodnes might march in aequipage with your State and Authority whereby your Future glory may transcend your present Honour as farre as the Sun doth the Earths Center In which happy possibility although I am ascertained That some of you are in a high manner and all of You in some sort seated and stated notwithstanding could not my zeale ambition but desire and indeavor to have a finger in the affaires of this high importance Luk. 24.6 And according to the Angels course in the case of our Saviours resurrection to bee your Remembrancer in these things wherein no question you haue former acquaintance Againe how well it sorts with Persons of great substance that they be put in mind of the emptinesse and vanity that is in all Earthly things least their hearts should be stolne away therewith For Sathan is malitious Sinne is subtle our Corruptions are strong and wee since the Great fall are full of frailty and weakenesse To which purpose this subject serves well not onely to discover the vnsatisfying Huskes of Earthly Vanities but also to shew vs that Bread and Water of Life that immortall Inheritance of the Saints The onely satisfaction to the soule of Man A Subject no doubt as necessarie for the Times as the Times are subject to Necessitie 2. Concerning the Common-good If this meane Present may bee entertayned by such Honourable Persons the benefit will flow further than to your owne particulars For as it is in Vices that they are more or lesse accounted of as is the qualitie of him that commits them Omne animi vitium c. Iuuenal Even so it fareth with Graces and Vertues according to the Poet Regis ad exemplum totus componitur Orbis The eyes of the World are wholly bent eyther for Love feare or flattery vpon the placets and practises of those Great Persons where it hath dependance or relation Each being led more by Examples than Precepts Which whether it be done by an inward Principle of GODS owne stamping in mans heart as in all other Creatures in their kinde inclining to that perfection which eyther Authority of Person meliority of Judgement or pulchritude of Appearance presents to the apprehension Or it come by an Influence from the actions or persons of Superiours mooving the minde of the admirer or intentionate observer It is rather fit for the Mimeticks to dispute then for mee to determine Certainly our Sensualitie is much mooved with sensible Objects And sure I am that your Honours by your godly conversation and countenancing of good Actions and intentions shall not onely shine in your severall Spheares like Starres in the firmament Firma mente stare est firmamenti astero splendid●or but also Edifie your soules in your most holy faith benefit the Church and people of God 1 Tim. 4.8 bring much Honour to his great name And make your selves capable of all the promises both of this Life and of that which is to come Consider what J say 2 Tim. 2.7 and the Lord give you vnderstanding in all things One word of the Worke wherin I am not ignorant of divers Tautologies which notwithstanding I have admitted some for their goodnesse bonum quo communius eo melius Others for the fitnesse when they fall considering withall how requisite such repetitions sometimes are to beget a conviction in Iudgement an impression in memory the Master-peeces of true Knowledge and Wisedome