Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	son_n	trinity_n	8,730	5	10.2166	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00670	A treatise against the necessary dependance vpon that one head, and the present reconciliation to the Church of Rome Together with certaine sermons preached in publike assemblies, videlicet 1. The want of discipline. 2. The possession of a king. 3. The tumults of the people. 4. The mocke of reputation. 5. The necessitie of the Passion. 6. The wisdome of the rich. By Roger Fenton Doctor of Diuinitie, late preacher of Graies Inne.	Fenton, Roger, 1565-1616.; Utie, Emmanuel, d. 1661.	1617 (1617)	STC 10805; ESTC S102068	104,035	162

the other and became saluation vnto both that the Iew might not contemne the Gentile therefore he was a light to lighten the Gentiles that the Gentile might not insult ouer the Iewe hee was the glory of Israel and saluation prepar'd before the face of all people Now the God of all wisedome and power who is onely One without diuision That eternall sonne of his the onely patterne of true vnion That holy spirit of his whose function it is to build vp and knit together the members into one body in the bond of peace That blessed Trinity vnited inseparably in one Deity so guide and moderate your Wisedomes and consultations herein that Iacob may carry the image of the God of Iacob that hee may be a light to the one and glory to the other and happinesse to both For setting forward of which happinesse obserue a threefold blessing entwined and twisted together in this short sentence promised to Iacob enioyed by vs. 1 Dabo tibi semen a posterity to Iacob which his progenitors wanted long 2 Dabo terram tibi Semini a blessing prepared for his posterity also when thou shalt waxe old and grow weary of this clodde of earth when thou shalt desire to plucke vp thy feete and steppe into a better kingdome The land whereupon thou sleepest is for thy seede after thee 3 Dabo te semen tuum terrae a blessing of all blessings to this land wherupon to the land it selfe and an happines prepared before the face of all people This triple cord is not easily broken neither was it euer broken in the house of Iacob something vntwisted it was in the captiuity but neuer broken before the appearing of the sonne of God in flesh then was that Kingdome deliuered vnto Christ that he might be all in all That blessing be vpon vs and our children vpon Iacob and his seede till the appearing of our Lord in the clouds from whence we expect a true kingdome wherof all these are but shadowes That euerlasting kingdome purchased by the bloud of his deare Sonne and our onely Sauiour and Redeemer to whom with the Father and Spirit three persons and one God bee all Honour and Glory from this time forth and for euer Amen FINIS THE TVMVLTS OF THE PEOPLE Another Sermon at the Court in White-Hall before the King EXODVS 32.1 But when the people saw that MOSES tarried long ere he came from the mountaine the people gathered themselues together against AARON and said vnto him vp make vs gods to goe before vs. THE circumstance of Time is a powerfull circumstance eyther to aggrauate a crime or to make any action more effectual the very same time that God was prouiding a law for his people and writing it in Tables of stone they were conspiring idolatry against him The same night that Christ was betraied he tooke bread 1 Cor. 11.25 instituting a Sacrament of life for them who were plotting the treason of death against him With this opposition did the Law and the Gospell both begin by which it doth appeare that that old arch enemy of mans happinesse was the chiefe agent in this businesse It was not Iudas so much as hee that entred into Iudas nor the Serpent so much as hee that spake by the Serpent nor the people so much as hee that driues them like an heard of swine headlong to the accomplishing of Sathans purpose and their owne destruction for Sathan had a further purpose in this intent then the people thought of Hee had beene 2000. yeares in blotting Gods Law out of mans heart he sees that labour like to be lost for that Law is at this present renewing by God in the mountaine and a writing by his owne finger in Tables of stone to continue therefore a plot must be deuised eyther to breake the tables in peeces or some way to deface the worke and hee plots it vnhappily for in the very instant when Moses came within sight they were in the middest of their madnesse shouting after a Calfe the sight whereof so wrought vpon the feruency of Moses zeale that down fell the Tables and brake in peeces As Dauids prayer was his onely defence against Achitophels policy 2 Sam. 15.31 so must we pray to bring Satans Councell to nought for none but he can doe it Sathan is the principall agent yet not mentioned no more then in his first temptation Genesis the 3. Moses historicum agit non interpretem let vs therefore consider of this Scripture as it is an history the Tract is plaine and the passage easie by the steps 1 The chiefe actors mentioned in the businesse are the people 2 The occasion they tooke for this attempt Moses absence in the mountaine his long absence as they pretend 3 The instrument wrought for their purpose must bee Aaron 4 The meanes whereby they wrought him by force in a tumultuous assembly 5 The worke whereunto he was forced Make vs Gods to goe before vs. Where the people be principall actors there 's a daungerous peece of worke towards it is via serpentis where the taile guides the head where the people command Aaron The true visage of an Anarchy for if euer wee should fall into the hands of a disordered multitude we should see the sweetnesse of gouernment Carendo magis Heere 's a multitude It is like the waues of the Sea that dash against this Rocke and that Sand and breake one vpon another here against Moses there against Aaron at the last against themselues And herein is the power of God saith King Dauid in the Psalmes In appeasing the noyse of the waues Psal 65.7 and the madnesse of the people the one by his inuisible power the other by that beautifull gouernment which is his owne blessed ordinance But what people be these that disorder themselues or to whom doe they belong The people and my text hath it twice for failing The people In the third Chapter and the seuenth verse I haue seene I haue seene the affliction of my people then were they Gods people and all along the history they bee tearmed the children of Israel the posterity of Iacob but now they be neyther Gods nor Iacobs but their owne a rout of masterlesse men that none will owne so in the 32. of Deuteronomy They haue corrupted themselues Deut. 32.5 not being his people but a froward generation Doubtlesse it greeued Moses at the very heart vers the 7. When God saide vnto him Get thee downe for thy people which thou brought out of the land of Aegypt haue corrupted their waies Thy people saith God to Moses Gouernours had neede to haue a tender care ouer Gods people for when they transgresse God turnes them ouer to them And had not Moses a tender care No imputation could lie vpon him hee had prouided sufficiently for them in his absence Aaron Hur besides the Elders and Nobles of the Elders of Israell therfore harke how Moses answers God againe in his

Cap. 10.4 change the name and the vision is ours twice or thrice hath hee risen from vs in that yeere of 88. In the death of our Soueraigne In the plague and now hee stands on the doore as though our abominations would driue him away looking vpon vs with a ruefull eye will yee driue mee quite away Shall I bee gone for all adoe yet hee dwelles amongst vs. And yet for all this what amendment doe you finde How many hearts haue bled How many teares haue beene shed what restitution of wrong gotten goods what vaine fashions and wanton attires haue your Dames of Sion cast off what crying sinnes haue beene strangled in the suburbs of this place doubtlesse the wrath of God is not appeased for our sinnes but is stretched out still O beloued presume not too much prouoke him not too often for when we are most secure at peace with all at home and abroad while wee least thinke of euill so long as this pitch of iniquity remaineth there may breede that in the bowels of the Church which may be her ouerthrow Now the God of peace and comfort who sent his sonne vnto vs to suffer these things for vs worke true Repentance by his blessed Spirit that his wrath may bee pacified towards vs and he pleased to dwell amongst vs while the Sunne and Moone endureth and that for his sonnes sake our blessed Redeemer to whom with the Father and the holy Spirit three persons and one immortall God be all honour and glory both now and for euer Amen FINIS THE WISDOME OF THE RICH. A Sermon at PAVLS Crosse Octob. 3. 1611. LVC. 16.9 Make you friends of the vnrighteous Mammon that when you shall want they may receiue you into euerlasting habitations THis is the generall application or vse which Christ makes of a Parable a Parable standing betweene two other Parables The prodigall Son immediately before The rich Glutton following after This of the vniust Steward in the middest 1. The Prodigall spent his portion brought himselfe into misery his misery brought him to humility his humility found mercy because he had a Father 2. The Steward spent another mans goods hauing warning to giue accompt by wisdome preuented miserie else had he beene turned out of all because hee was but his Master 3. The Rich man had enough to spend abused it and himselfe dropt of a sudden into hell where the most louing father that euer was had no pitty on him This is the very frame wherein these Parables thus placed by the Euangelists were made for our instruction that wee should not seuer these three which the holy Ghost hath so ioyned together When men haue runne themselues out of breath in wickednesse and wickednesse hath brought misery vpon them they get this Parable by the end and while they are in the wine of their vanity all religion and resolution is but to make vse of this one Parable That when extremity and the feare of death is at hand then they purpose to goe to their Father and say Father I haue sinned against heauen and against thee and thinke the Father must needes heare them because of this Parable Therefore Christ annexed this second Parable of the vniust Steward who if hee had stayd till misery had seized vpon him as the Prodigall did he had been turned out of all and should haue had neither house nor tabernacle wherein to put his head Verse 3. His wisdome is heere commended vnto vs That wee would call our selues to accompt before hand take vp his Quid faciam what shall I doe I shall bee turned out of my Stewardship I wote not how soone may bee to night before to morrow Christ was borne Beloued in an Inne that Christians might accompt houses Innes heere to day and gone to morrow The holy Ghost hath euer taught to reckon our life by dayes and not by yeeres as one did in the twelfth chapter Cap. 12.19 for many yeeres but not only accompted a foole for so reckoning but his many yeeres were contracted into a peece of a day Stulte hac nocte To day then if we heare his voyce let vs not harden our hearts but euery one reckon with himselfe Quid faciam Thus and thus haue I spent my time strength wealth powers and faculties of soule and body not so much to the honour of my Lord and Master as to satisfie my humour and giue my selfe content if mine accompt bee taker I cannot answer one of a thousand Thus to cast and neuer leaue casting till we come to his Scio quid facians his resolution Verse 4. I know what He take another course then bitherto I le forsake my darling sinnes and naile them to the Crosse I le crucifie my sweetest affections by true repentance I le doe my poore endeauour while I liue to doe good I le get mee friends by Gods blessing and such friends as may stand mee in stead when I neede This is Christs aduice But wee are yet taking of the frame wherein my Text stands according to the olde rule Vide quid supra vide quid infra This Steward for all his wisdom in one point of wisdome was defectiue in that he deferred his resolution till his Master had giuen him warning Giue an accompt of thy stewardship Verse 2. for thou must be no longer Steward for if wee deferre our reckoning till sicknesse or some other Messenger of death arrest vs it may be we shall want either Time or Power to prouide for our soules Therefore followes the third Parable of one that fared deliciousty euery day had no admonition before Verse 19. neither misery to bring him home nor warning to prepare himselfe but died suddenly and went to the Diuell fearefull examples wee haue euery yeere of some that are snatched away by sudden death Qui in momento descendunt in Infernum take the easiest translation which in a moment doe descend downe into the graue Thus is the King of Heauen a Father to one a Master to another but a iust Iudge to the third To the penitent Conuerts a louing mercifull father as to the prodigall Sonne more ready to receiue vs then we to offer our selues I le goe to my Father sayes the Sonne the Father ranne to meet him the young man goes the olde man runnes runnes and fals vpon his necke and kisses him But if this tenderly and fatherly affection be abused and ouermuch presumed on then the second Parable makes him a Master that will call vs roundly to accompt and bid vs giue ouer our Stewardships and if the seruant of that Master deferre will not beleeue Moses and the Prophets but say his Master will bee long a comming then the Master of that seruant shall come in an houre when he lookes not and giue him his portion with the rich Glutton and Hypocrites Therefore it is good to bee wise in time and rather then faile to learne wisdome from the children of this world

author of all Ego posui te saith the Lord I haue set thee that is I haue made thee a Cherub with my holy oyle haue I annoynted thee I haue couered and protected thee in the middest of all dangers to the end that thou might couer and protect my Church neither is it vnfitly added by the Translater I haue set thee in Honour for there cannot be a greater honor then to protect the Church of Christ nor a more lasting honor for all posterity euen 14. generations I dare be bould to say this title of couering Cherub is a more honourable and glorious title then Prince King Emperour or Monarch of the world If all this honour was done to and for shadowes what shall be done to the body it selfe for Hiram and Salomon and his Temple and the Cherub and the Arke were but all shadowes of these blessings we enioy what honour is it to protect that Church for which the King of heauen hath taken such paines as hee could not doe more for his Vineyard That Church for which the King of glory that fils heauen and earth with his glory became a lumpe of flesh Who bindes Kings with chaines and Nobles with linkes of Iron was himselfe swadled in clouts and laid in a manger what honour is it to be a nursing Father and to giue milke to that which was bought and is daily fedde with the flesh and bloud of the Sonne of God what honour is it to couer that with his Cherubs wings which the Angels in Heauen desire to behold and look into 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Peter and hee alludes vnto the Cherubs that were made bowing and looking into the Arke and Mercy seate so the blessed Angels in Heauen who continually behold the face of our Heauenly Father they bow themselues and count it a part of their contemplatiue happinesse to looke into those holy mysteries of saluation which wee on earth doe enioy Which that this Church may enioy while the Sun Moone endureth beseech wee him who dwells amongst the Cherubs and blessed Angels to blesse vs and our Cherub to the honour and glory of his blessed name and our euerlasting comfort in Christ Iesus To whom with the Father and holy Spirit three persons one eternall euerliuing and onely wise God be all honor praise and thankes this day and for euer Amen FINIS THE POSSESSION OF A KING Another Sermon before the KING GENESIS 28.13 The land whereupon thou sleepest will I giue thee and thy seede THis short sentence deliuered without curiosity doth speake three things 1 The land of Promise 2. The promise of the Land 3. The persons to whom the Land is by promise assured 1. The Land of Promise specified in the word whereupon 2. The promise of the Land deliuered in the worde Dabo 3. The parties first Iacob himselfe in person then his posterity after him The Land whereupon thou sleepest will I giue thee and thy seede this is the effect of the Text. But if I should rent it from the premises I should offer iniury to the context for it is not entire of it selfe neyther can it stand alone 1 While Iacob was sollicitous for a biding place vpon earth Vers 12. God points him the way to heauen in the former verse Behold a ladder whose top reached vnto heauen and the Angels of God went vp and downe by it 2 To assure him that that way was open for him he reneweth the couenant made vnto his Fathers in this verse I am the Lord God of Abraham thy Father and the God of Isaac 3 Then followes my text The Land will I giue thee c. teaching Iacob euer to set heauen before earth euen then when he most desired and stood in greatest need of a place vpon earth to prouide for his mansion in Heauen I wote not whether the holy Ghost had any such intent in transposing Isaacs words while he was blessing his two Sons in the former chapter for in Esaus blessing the fatnesse of the Earth is put before the dew of heauen Gen. 27.39 but in Iacobs blessing it is quite contrary God giue thee of the dew of heauen and the fatnesse of the earth Vers 28. howsoeuer this I am sure of that our Sauiour plainely asseuers that if wee first seeke the kingdome of God and the righteousnesse thereof all these shall bee ministred according to our seueral places the whole land wherupon he sleepeth to Iacob and his seede First T is not an vnknowne land a farre off which I will giue thee but euen this whereupon thou sleepest and secondly a fruitfull and plentifull land that floweth with milke and honey and thirdly which is more a blessed and holy land whereupon thou sleepest and sleeping dreamest and dreaming beholdest the gate of heauen and the way to eternall happinesse There bee prophane spirits in the world farre be they from the pallaces of Iacob who would perswade vs that Religion and this gate of heauen is but a dreame but let them know that the foolishnesse of God is wiser then the wisedome of men and the weakenesse of God stronger then men whose power and wisedome doe by silly meanes shine the most glorious what is counted more idle then a Dreame What is of greater importance then the way to life What 's weaker then water What 's stronger then the house of God yet he that laid the beames of his chambers in the waters hath reuealed that to Iacob in his sleepe which the greatest potentates of the earth and the most quicke disputers of the world could neuer finde broad waking Iacob slept vpon the land which God gaue him and might sleepe soundly for he was weary but his sleepe was a troubled sleepe and great matters did runne in his head by which it seemes God would diuine vnto Iacob that possessors of great Dominions must be sometime content with broken sleepe when meaner persons sleepe more securely vnder the shadow of their wings we that little know what belongs to these can reade in our bookes Tali nocte dormire non potuit Rex as good King Dauids eye-lids slumbers and Iacobs vpon his stony pillow Our Sauiour did once sleepe in a shippe and then suffer a tempest to rise to intimate that while Gouernours sleep in security there is some danger of a Tempest yet see the mildnesse of him that was able to command all that when his Disciples did presume to awaken him he was not offended This land whereupon thou sleepest whereon thou takest though a troublesome yet a most happy and heauenly sleepe this land will I giue thee and thy seede and so wee passe to the 2 Dabo Iacob might claime this land by right of inheritance by his discent from Abraham and Isaac by the same right that Abraham is called the heyre of the world Rom 4.13 Romanes the 4. yet Dabo I will giue is that vpon which Iacob relieth Gods gift is the best inheritance