Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heaven_n	holy_a	lord_n	7,142	5	3.6656	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

verbum Austen Hom. de Sanct. 44 the seruant Iohn Baptist was borne of a barren woman IESVS the Sauiour of a Virgine the voice by a barren woman the word by a Virgine Mary was as a Palme Elizabeth as a Cedar Neuer such a Palme but many such Cedars Sara barren and yet the mother of Isaack Rebecca barren yet the mother of Iacob Rachei barren yet the mother of Beniamin Manoa barren yet the mother of Sampson Hanna barren yet the mother of Samuel Elizabeth barren yet the mother of Iohn Baptist the Father of my Text More blessed are these barren then they that had many children Isaack the Heyre apparant of the Promise Iacob the Supplanter little Beniamin the Patriarch Sampson the strong Samuel the Seer Iohn Baptist a Prophet and more then a Prophet all of them most Honourable in their generation the seed of the barren and yet many of them were sent to sow the barren world yea and out of the seede of the barren Isaacks seede became as the starres of Heauen or the sand of the Sea and all Nations of the earth were blessed in his seed The Eagles Embleme is sublimius to flye loftier euen to behold the Sunne as Plinie noteth the Sunnes Embleme is celerius swifter Ald. Emb. Sotinus Psal 19. the Gyant refreshed to runne his course as Dauid speaketh The Wheate in the Gospell hath this Embleme perfectius riper First the Blade then the eare then full corne Ezechiels Emblem is profundius deeper first to the ancles Marke 4.28 then to the knees Ezec. 47.4 then to the thighs Luke 14.10 Christes Emblem was Superius sit vp higher Carolus Quintus Embleme was vlierius Goe on further the woman with child hath this Embleme plenius fuller vntill she bring forth and so ought euery Christian that is not drie and hardened and barren and withered to mount loftier with the Eagle to runne swifter with the Sunne to grow riper with the Wheate to wade deeper with Ezechiel to sit vp higher with the Guest to passe on further with the Emperour to waxe fuller with the Woman that so they may bring foorth fruite in due season Many are long in bringing forth fruit they are as long barren as any The world hath expected Elephantinum Partum and yet when it hath beene brought forth Horatius Parturiunt montes nascetur ridiculus mus The best deede that euer they did was that they died and so the world was rid of such drie empty windy bare barren dead withered hardened Tenants who neuer did good or had any mind of goodnesse The Spouse in the Canticles is moued to come away for the Figge-tree sayeth Christ hath brought forth her young figges neuer did any tree bring forth better fruites then the Figge-tree and neuer did any tree bring forth worse fruits then the Fig-tree The good fruit was Zacheus who climbed into a tree that from a tree he might behold Christ who was to suffer on a tree for mans saluation this fig-tree bare most pretious fruite euen such as Christ himselfe vouchsafed to plucke a happy tree that bare such precious fruite as Zacheus was but thrise happy Zacheus that so happily climbed on that happy tree the tree brought forth Zacheus Zacheus brought forth a confession the tree such fruit that fruit such faith that Christ professed this day is Saluation come vnto this house Luke 19.9 forasmuch as he is also becomme a Sonne of Abraham Hee that could haue raysed out of the stones sonnes to Abraham hath raised out of a wild figge-tree a sonne vnto Abraham heere was the good fruit of the Figge-tree For the bad fruit the Rabbins affirm that the tree in Paradise from which Adam Eue tooke the forbidden fruit was a figge tree and many hold that the tree that Iudas hanged himselfe on was a fig tree as Iuuencus the Poet testifieth Exorsusque suas Laqueo sibi sumere poenas Informem rapuit ficus de vertice mortem And to these wee may ioyne that God cursed no tree but the figge tree Mald. in 27. Math. It was an inhumane speech of Timon when hee saw a woman hanging on a figge-tree that had hanged her selfe he wisht that all trees might beare such fruit it had beene a speech sauouring of humanity to haue said as Christ said of the figge-tree neuer such fruit grow on thee more The vse of the Doctrine is to moue vs that wee bee not vnfruitfull in the worke of the Lord The Vse hath God so cared for vs and planted and watered and dressed and hedged vs in The word the seed so oft falling Christ the son of righteousnesse so oft shining the dew of Heauen Manna so oft shedding the holy spirite the winde so often blowing and yet shall wee remaine dead drie barren hardned withered and accursed Trunkes In the Gospell of Luke you may obserue the Parable of the figge tree in the Vineyeard Luke 13.6 which did not bring foorth hee came and sought fruit and found none then said behold this three yeares haue I come and sought fruit of this figge-tree and finde none cut it downe why keepeth it the ground barren I know that some of the Fathers interprete it onely of the Synagogue of the Iewes and so that the three yeares wherein Christ expected fruit Greg. Hom. 31 in Euang. were the three times 1. before the Law 2. in the Law 3. after the Lawe as Gregory on the 31. Homily on the Gospell Ambr. in Luk. 13. or the three Lawes the first Naturall the second written by Moses the third Euangelicall by Christ as Ambrose vpon the 13. of Luke or the three gouernements of the Iewes the first vnder the High Priests Theoph. in La. can Atb. q. 16 the second vnder Iudges the third vnder Kings as Euth●mias on that Gospel obserueth But Theophilact and Athanasius and Saint Basil doe expound it more largely Basil Br. in Js 5. to signifie the three ages of Men Childhood youth and old age and that the Lord doth look expect fruit in euery one of these yeares in euery one of these States when hee hath expected againe and againe then hee proceedeth to that fearefull sentence Cut it down why keepeth it the ground barren It was the 21. of March this present Moneth as Maldonat on the Gospell obserueth Maldonat that Christ the way seeing a figge tree in the way he came to it and found nothing thereon and then said neuer fruit grow on thee henceforth Christ the way is yet in the way Mat. 21.19 he knoweth your sitting downe and your rising vppe hee vnderstandeth your thoughtes for hee is about your pathes and about your beds Psal 139.1 and spieth out all your wayes and wordes and works and thoughts If he should come as he hath often come and find no fruits in many of vs O how terrible would that sentence be Neuer beare henceforth Neuer no Neuer neither in this world nor

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