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
A20786	The divine lanthorne, or, A sermon preached in S. Pauls Church appointed for the crosse the 17. of July M.DC.XXXCI. by Thomas Drant of Shaston in Com. Dorset.	Drant, Thomas, b. 1601 or 2.	1637 (1637)	STC 7164.3; ESTC S4093	30,788	62

know with Augustine that GOD is unitas divinitatis personarum pluralitate multiplex that there is a glorious Trinity in Unity in which the Father is to be adored as being altogether of Himselfe the Sonne to be glorified as that Consubstantiall Word and the HOLY GHOST ever to be blessed and magnified as that Coessentiall Spirit eternally proceeding from both I know not 't is a depth I dare not dive it how there is one Essence of three persons or three persons of one Essence and yet not one GOD of three persons or three persons of one GOD that GOD hath a Sonne equall with Him out of the wombe of everlastingnesse GOD essentially as He I believe this but how He who made the world was borne how a Sonne and yet one eternall with the Father or not after Him in time here I say with Ambrose in Lombard mens deficit vox silet non mea tantum sed Angelorum how can I but be dumbe where the tongues of Angels stutter how not entranc'd when the glorious Cherubims clap their wings for who shall declare His generation that the HOLY GHOST is not the Fathers alone nor the Sonnes alone but proceeds equally from both I subscribe here how this Spirit of Truth comes from the Father and is of one substance with Him yet may not be said to be borne nor cal'd the Sonne of GOD or how the Son of GOD comes from the Father yet may not be said to proceed nor be cal'd the HOLY GHOST Augustine here makes a proud knowledge strike saile to a devout ignorance distinguish betwixt that generation there and this procession here nescio non valeo non sufficio I know not J cannot it is not within the kenn of my skill And what Vaticans have we read what Antiquity have we traded with or had commerce with what Histories what fasts have pin'd us what prayers have we breath'd out that we should stand and not shake when the grand pillars of the Church shrink or unlock those misteries the Seraphins have no key for canst thouby searching finde out GOD or know the Almighty unto perfection let it be the pride of others to tread this maze I shall as soone measure Heaven with my span or weigh the smoake or catch the winde in a seive or shadow the Sun with my palme as soone I will plow the waters and sow my hopes there for as thy judgements O LORD so thy nature is a great depth Most men cracke of their knowledge of GOD and whereas Saint Paul rapt up into Heaven saw things he could not speake these will speake things they never saw 't is indeed the Epidemicall disease of the Age we had rather be Rabbies than Saints rather eate of the tree of knowledge than the tree of life nor care many to loose GOD in the practike exercise of piety whilest they seeke Him in the speculative niceties of the Schooles GOD lookes for I dare say more conscience than most men have askes lesse science than most men brag of knowledge 't is true is the soules eye the mistresse to guide the life to vertue a Mercury to point the roade to goodnesse when it doth so I prize it above Rubies and say the merchandize of it is better than the merchandize of silver and the gaine-thereof than fine gold but that which fires the braine warmes not the heart which disjoin'd from grace doth floate in some frothy notions and seeke the applause onely of a dexterous wit and voluble tongue who would fraught his ship with such drossie oare or stay for that gayle which cannot waft him to Heaven in that day when all knowledge shall vanish away where will be the scribe where the disputer where the wise a dramme of devotion will then outweigh a pound of discourse one worke of mercy turne the scale to the whole library of Aristotle Some talke over the series and descents of all times as if they had beene made with the first Adam and with such perfum'd breaths in such richnesse of language as if myrh and pearles dropt from their lips but at that Assize the laurell and crowne will be charities Come yee blessed I was naked and yee clothed me I was hungry and yee fed me I was sicke and yee visited me What ever tympany of knowledge swels others grant me O LORD to know thee savingly So inspire us all as to obey thee in thy Word not curiously prie into thy nature what ever Art wee would be graduats in thou stand'st in the forefront of the Schoole and bidst us learne thee first ere we turne over a new leafe but how learne thee learne to awe thee for thy power to trust thee for thy truth to dread thee for thy justice to depend on thee for thy providence love thee for thy mercies feare thee for thy love reverence thee for thy goodnesse and for thy tender compassions take the cup of salvation and sing praise unto thee we beg not to see thy face nor view thee as thou art Moses that standard of examples could not thy back-parts are enough the least twilight or ray of thee enough to seale up our happines unto us and enhaunce it thy Name is so appareld with Majesty such mistery is shrin'd in it that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with some ineffable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with others indicible with many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineloquible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all obscure and unknowne what it is what brightnesse than is in thy selfe O GOD what mists too about thee I say no more thou art Light and because so great a Light not to be seene of any and thus much of the first propertie betwixt GOD and Light the imperceptibility of them both The second property betwixt GOD and Light is the delight somenesse and comfort of either Light is a most lovely and amiable qualitie haud scio an rerū coelestium ulla sit excellentior luce So Scaliger it beautifies Heaven it selfe the Sun would be but a blind heape but for the light of the Sun GOD from this treasury would enrich the whole world and therefore made it the store-house of Light in the Creation the day which is the child of Light Plato will have it so cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to long after let the Preacher interpret the Etymon Light is sweet and a pleasant thing it is for the eyes to behold the Sun the worth of this benefit they can truly prize who live in disconsolate dungeons fast bound in fetters and irons what were the world without it how confus'd how formelesse what more comfort in it than in the grave what joy can I have asks blind Tobit when I sit in darknesse and do not see the Light of Heaven GOD is in this respect Light the Light and serenity of His countenance is the onely happinesse of man in His favour is life

Psal. 30. 5. His living kindnesse is better than life Psal. 63. 3. What is a bundle of Myrrhe betweene the breasts what a cluster of Cypres in the vineyards of Engedi such is GOD to atrue Christian heart His love laid close unto it and His grace spread abroad there like aromatike odours in a house or in the boosome with what unimaginable refreshings is it cheer'd how sweetned with a divine fragrancy no powders of the Merchant smell so the world yeelds not a breath but 't is stinch unto it how pleasant soever insent to a carnall sense these are those perfumes and unguents the Spouse speakes of because of the savour of thy good ointments Thy name is an ointment powred out therefore the Virgins love thee the Hebrewes observe that those foure letters which make up the name JEHOVAH that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that mighty Name of GOD are liter aequiescentes letters of rest and this inference Fagius extracts thence In GOD alone is the rest repose tranquillity of all creatures He is that haven of rest where till we arrive in our spirits we are mazd in endlesse wandrings tortur'd on the racke of selfe vexation our desires know no shoares or bottome the glorious Trinity alone who made it fils the heart with gladnesse every roo●●●ond angle of it leaves not a chinke for distractions to creepe in for how can a sparkle of them fall on that breast where to quench it is a fountaine of living waters and fullnesse of joy flowing thence whilst we are in our corruptible rags of earth our soule will bee irregular and erratike like the planets in their Epicicles there will be windes to raise stormes in it like Noahs Dove shee findes not amidst the swelling tides of this world whereon to stay her feete when dismantled of the clogging flesh she shall be satisfied with the fatnesse of GODS House and fild with the rivers of His pleasures when united unto GOD who is the Ocean of all true happinesse it shall lie downe in the lap of eternity it will than bee pleas'd and quiet there will be no storme or tempest in it it will rest in GODS everlasting rest O GOD what are the heavens without Light what are our bodies without a soule what are our soules without thee Thou O GOD art our rod and staffe of comfort the joy and blisse of our soules how should they long afterthee and the fruition of that happinesse thou hast richly stor'd up for those who seek thee and it but alasse we seeke thee not nor care to finde thee but in our gardens of pleasure or wardrops of vanity or ware houses of profit or tables of surfet or cellers of drunkennesse or offices of bribery or parlours of wantonnesse I had almost said but in the stewes of impurities the brothels of lewdnesse or Acheldama the field of blood we are no company for GOD Some say to the wedge of gold thou art our confidence and doe base homage to that which should bee the worst drudge Some roule on the flouds of pleasure nor did Cleopatra vie a more costly health to her Marke Antony than what they let downe their throats into the Charibdis and Scylla of our life the belly as Diogenes stil'd it Some like brutes looke downeward nor know any other joy than what is in the shadow and froth of things transitory these are the men of this world whose portion is in this life onely O what fooles are wee to cast away our soules upon such gaudes and trifles to loose an eternall kingdome for toies vanities to chaffer Heaven for Earth as sottish Indians truck away Oare for glasse heape up all the riches of the world in one pile till they reach the starres charme up all the delights of the world into one circle and enjoy them freely ther 's a desire in man which lookes over them as things fleeting and transient as barke and shell onely without pith or substance of true solace such as can neither satiate or stay First they have nothing solid in them they are meates of a washy and fluid nature which or slip through the stomacke without concoction or if they digest 't is into raw and noysome crudities who carouse deepest of pleasures shall vomit them up againe or if they stay they will be the gall of Aspes within thoughts that streame toward wealth cataracks and rivers are but draughts enough for them quod naturae satis est homini non est the grave Moralist speakes it of Alexander who had swallowed up Darius and the Indies and yet in those floods did thirst and in that surfet was hungry the land with her Mineralls of gold the Sea with her ship-wrackt treasure nature in her rich store-house had not wherewith to quench the flame of his desire inventus est qui concupisceret ali quid post omnia that huge vastnesse of appetite is now found which craves somewhat after all things I speake this among those to whom wealth hath flowen in that abundance as not to satisfie alone but amaze who send ships of Tarshish to the West for gold and sutch spices from the East in the Navy of Hiram the blessing of Heaven hath showred opulency into your laps be content and thankefull else you know whose it is He that loveth silver shall not bee satisfied with silver nor he that loveth abundance with increase Secondly there is nothing sure in them you that lade your selves with thicke clay you that swimme in a sea of voluptuousnesse let me aske with the Prophet How long the bowles pleasure quafs in may please the palat for a round or two but the lees are at hand even her best cordials have some tart ingredients in them and what-ever honey they are in the mouth they are bitternesse in the belly Salomon once feasted his eares with musick and his tast with wine and his eyes with whatever they desired here 's all Comedie to the last Sceane which is shut up with I said of laughter it is mad and of mirth what doth it the pompe of riches is brickle like your globes of Christall the least touch crackes them the Wise man one while curtailes them onely of Eternity Riches are not for ever else-where he shootes home to their fleetingnesse Wilt thou set thine eyes upon that which is not Sure riches make themselves wings they flie as an Eagle toward Heaven there is a gadding veine in money which makes it ever and anon to shift masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pythagoras 't is a trick it hath now to fawne and anon to be coy and who would weary himselfe to hunt the winde The Cosmopolite without my envy shall graspe this cloude nor will I fret at the Epicure his earthly paradise Say thou O LORD unto my soule I am thy portion in the land of the living it is enough to blesse and raise me above those icy hils of