Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	speak_v	word_n	9,283	5	4.1967	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B01041	[Two notable sermones lately preached at Pauls Crosse Anno 1544]	Chedsey, William.; Scott, Cuthbert, d. 1565.	1545 (1545)	STC 5106.5; ESTC S91416	41,684	156

whither he were a prophete or no but yf he were that notable prophet of whom Moses dyd speake sayeng Act. 7. Deut 18. your Lord god shal stirre vp among you of your owne bretherne a prophete lyke vnto me ye shall heare hym and so Iohn̄ answered truely that he was not that prophete For Christ hym self was he They saye therfore vnto him What art thou that we may gyue an answere to them that sent vs. What sayest thou of thy selfe These preestes Leuites thought them selfe cunnynge in scripture that if there had ben any mention made therein of the commynge of Iohn they sholde haue knowen wherfore now they say vnto hym what sayeste thou of thy selfe as who wolde saye scripture dothe make no mention of the therfore thou must declare thy selfe what thou art suche is the learnynge wysdome of man when he stādeth in his owne conceyt and thinketh that he can cōprehende all mysteries that then it turneth vnto very folyshnes 1. Cor. 1 Isai 29. For Infatuauit dens sapientiam huius mundi intellig●●tiam intelligentiū reiecit God hath made folysh the wysedome of this worlde and hath reiected and cast away the learnynge of them that thinke them selues lerned and do not acknowledge and rendre dew thankes vnto hym that is the gyuer therof As it maye appere in these preestes and Leuites whiche weare cast in theyr owne turne for Ihon̄ in his aunswere doth bewraye theyr ignoraunce shewynge that Isai the prophete had prophesied of his commynge He answereth therfore and faith I am the voyce of a ●●ye● in wyldernes to prepare the waye of our lorde as I faithe prophete sayde I sayde before that Iohn̄ was no reede that is not vnconstant as it doth heare appere more playnly for he doth continewe stedfastlye in the humilitie and lowelynes of spirite which in his aunswere maketh no mention of his owne worthines althoughe he were more excellent then a ꝓphete Math. 11. none more excellent then he amōgest the children of womē Neither he speketh of the nobilitie of his stocke although he was come of a greate stocke in dead but he telleth what he is by offyce forgettynge as saynt Paule sayth those thinges that were behinde him Philip. 3. loking all together at those thynges that were before him he foloweth accordynge to the marke that was set him vp that he may get the rewarde of the heuenly vocation which less●● I wolde to god that all men in these dayes wolde learne of Iohn̄ specially common offycers which as it may be thought be altogether vnlyke vnto Iohn̄ for he that he might more faithfully and truely execute his offyce according to the wyl of his mayster dyd forsake his parentes with their hole familie yea his patrimonie if that he sholde haue had any as it is most like he sholde he dyd also forsake and flye from idelnes and the rest of the bodye with delycate fare and gorgious apparel he dyd take vpon him greate paynes and labours lyuynge hardly clothed in heare Math. 3. he dyd lyberallye and boldlye reprehende offenders of all sortes he hunted after the fauour of no manne nor feared no mans threatnynges but officers in these our dayes be of a contrarye sorte for they doo not regarde nor requyre an office but for this ende that they may promote and exalte their frendes enlarge theyr patrimonie lyue idely fare dylycately be appareled gorgiously to bringe these thynges to pas they flatter greate menne the contempne ye and polle poore men if a ryche man of any parte do his dewtie that he is commaunded to do of his lorde or kynge by them he shal be praysed yea and well rewarded but if the poore man do it with neuer so greate dylygence there shall no worde be spoken of it agayne if the poore man therin offende he shall be streyghtly punyshed if the riche man omitte the hole eyther the offycers mouthes shal be stopped with a bribe or els for feare of displeasure they wyll let it slyp so that in them it shall not be punysshed these officers be be suche as Dauyd speakes on in his spalme where he sayth Homo cum in honore esset non intellexit cōparatus est rumentis insipientibus similis factus est illis Man when he was promoted vnto dignite or offyce dyd not considre him selfe he is compared to folyshe brute beastes and he is euen lyke vnto thē in deade for as the brute beaste doth neither remember thynges past nor consyder thinges to come but gyue them selues altogether to these thinges that be presente euen soo these officers do for they neyther remembre wherof they be come nor what they haue ben nor yet what they may come to if they abuse their office and their mayster take dyspleasure with them but loke what thinge doth playst them for the tyme and that they enbrace And wel they may be likened vnto the noughtie seruaunt the christ speaketh of which when his mayster had made ouerseer of his householde Math. 24 and was gon vnto a straunge contrye sayd with hym self It wyl belong or my mayster come home agayne and therefore he begonne to beate his fellow seruauntes to eate and drincke with dronckerdes euen so these offycers do thinke with them selues that theyr actes can not come to the eares of their lorde or kynge but let them take hede for as it is a cōmon sayenge Multae sunt Regum autes et oculi Kynges haue manye eares and eyes and althoughe that they can keape their factes close from the eares of a mortall kynge or lorde yet they can not hyde thē from him that is immortal Psal 33. whose countenaunce is ouer all euell doers And he wyll come in that day that they leest weane and that houre that they knowe not Math. 24 and wyll cut them into peces and gyue them theyr rewarde with ypocrites where shal be waylynge ang knasshynge of tethe learne therfore you offycers of Iohn̄ to forget those thinges that be behynde you that is the world with the pompe therof and set youre eyes onelye vppon those thinges that be before you that is your dewtie and that that doth pertayne to the faythfull performynge of your offices And it shal be sayd vnto euery one of you well thou faythfull and good seruant Math. 26. thou hast ben faythfull ouer a fewe thinges I shall constitute the ouer many entre into the ioye of thy mayster for only that thynge dyd Iohn̄ regarde wherefore ●e saith that he is the voyce of a cryer in wyldernes Christ in the gospell sayth vnto his Apostles whē he sent them of preachynge it shal not be you that shall speake but the spyryte of my father shall speake in you lykewise dauyd in his spalmes sayth Psal 44. Lingua mea calamus scribae velociter scribentis My tonge is the penne of a writer that writeth fast signifyenge that his psalmes were not his but they were the

more diligence to make your callynge and election sure for if ye do these thinges ye shall not fall and by these meanes shall there be plenteously ministred vnto you an entraunce in to the euerlastynge kyngdome of our lorde sauyour Iesus Christe Agayne saynt Paul sayth in a great mans house 2. Timo. 2 are not only vessels of gold and syluer but also of wood and earthe some for honour and some to dyshonour but if a man purge himselfe from these he shal be a vessel sanctified vnto honour mete for the lorde and prepared vnto al good workes Now for gods sake bretherne let vs leue these fantasies and heare what the prophete Dauyd sayth vnto suche that presumptuously doo talke of suche thinges as they be ignorant in lyue after theyr lustes Intelligite insipientes in populo Psal 93. stulti aliquādo sapite Vnderstande you vnwyse amonges the people you fooles at the length learne wisedome Do you thynke that he that made the eare doth not heare these your presumptuouse wordes Do you thynke that he that made the eye doth not se your naughty lyues Do you thynke that he that doth correcte people wyll not punyshe you And it folowes in the same psalme Our Lorde dothe knowe the thought and imaginations of man that they be but vaine Let vs therfore learne a lesson of the good honest woman Anne the wyfe of Helchena whiche saithe thus in her songe 1. Regi 2. Nolite multiplicare loqui sublimia gloriantes Do not multiplye in speakynge of prowd wordes glorieng Let olde thinges depart from your mouth for god is the lorde of knowledge and your thought and imaginations be manifest vnto hym yea he is not onely the god of knowledge but as Dauid saith Deus vltionum dominus Psal 93. God is the lorde of punishementes and specyally he wyll punyshe the prowde Let vs therfore deare bretherne consider with our selues that these fancies and imaginations of our worthynes be nothynge elles but snares of the deuell wherwith he hath from the begynnynge deceyued our elders and with the same goeth about to deceyue vs also And where as we do ꝑceyue them tyckle vs let vs moue this questyon vnto our selues Tu quis es what arte thou And consyder in our owne hartes truely and dyligently what we be in very dede and how vnkyndely we haue vsed oure selfes towardes so kynde a god and a lord which hath gyuen vs all suche giftes as we haue without any deseruinge of oure parte And then streyght of this shall folowe an other questyon whiche is this Quare superbis terra cinis why arte thou proud thou earth and ashes which thyng no doubt Iohn̄ dyd consyder wherfore neyther the craft of the deuel nor the flatery of the Iewes could moue hym to take when it was offered vnto hym the glory dewe to his mayster Christ But he dyd confesse and he dyd not denye He confessed that he was not and he dyd not denye what he was and so it dyd become hym whiche was the messengar of the trought it self to declyne nothyng at all from the trought And vndoubtedly that is the dewty of those that be preachers of goddes worde playnely and at all tymes to declare and speake the trought without any respect of the pleasour or displeasour of men yea also of all those that doth professe Christ which is the selfe trought to be gyrded as saint Paule saith Ephe. 6. with the gyrdle of trought so that at no tyme thei go without the compas therof But I do thynke that now in these dayes many do not studye howe they maye kepe them within the compas of this gyrdle but rather how they may brost out and specyally marchauntes and occupyers of London whiche as it is sayd yf a man come to them and desire to haue of theyr ware as a peece of clooth or chamlet they wyll streyght shewe hym one and say that that is for hym and yf he desyre to se a better they wyll saye agayne yea and confirme it with greate othes that it is cleare the beste in his shoppe and that there is not a better in London Nowe let hym bye it and so departe and yf an other se it thervpon come to the same marchaunt for suche an other he wyll streyght shewe hym one set it out after the same sorte as he dyd the other and yf the byer desyre to se a better and saye that such a man had a good peece of hym he wyll answer with great othes say This is worth thre of thother yf that this fashiō be vsed amonge you Londoners as many saye it is ye do playnlye declare that you haue a contrarye spirite to this spirite That Iohn̄ hadde his was a true spirit and of god yours is a lyinge spirite and of the deuell But lette vs g● forthe with the texte He dyd confesse sayde I am not Christe omittynge those thinges that they asked in wordes he aunswereth briefly to thintent of theyr mynde vsynge fewe wordes for when a man begynneth with longe circūstaunces fetched farre from the matter it self it is to be feared that there is some subtilte or craft meant therin which Iohn̄ did not knowe he answered therefore to the thinge it selfe that they went about they asked him who he was meanynge yf he weare Christ nowe he doth not aunswere to the questyon what he was himself but to the intente therof sayeng he was not Chryste whiche thynge when as they harde they weare no more earnest with him in it for althoughe they dyd neither fauoure him nor his doctrine yet they thoughte he was worthy to be beleued such is the strengthe and nature of vertue that it doth ingender yea euē in a mans ennemyes an opinion of constauncie and faythfulnesse Then they dyd remembre the testimonie of Malachie the prophete as touchinge the comynge of Helyas Mala. 4. which sholde go before christ to prepare his wayes wherefore they thinke seyng that they knew that Christ was at hand and hearynge Iohn̄ denye that he was Christ that he is Helyas They aske him therfore what then art thou Helyas And he sayde I am not Christe sayde that Iohn̄ was Hebras Ihon̄ him self doth denye it and both be true The Iewes asked Iohn̄ whether he weare in person Helyas Thesbites 4. Regi 2. whiche was taken vp in the fyrye charet And vnto that Iohn̄ aunswered and sayde he is not Yet not withstandynge he had commune with Helyas austerite of lyuinge boldnes in reprehendynge of noughtynes in spirite and offyce For as Helyas Thesbytes shall come before the latter commynge of oure sauyour Christ euen so dyd Iohn̄ come before the fyrste commynge both to gyue warning to the people to prepare his wayes Wherfore Christe sayd trewely that Iohn̄ was Helyas also Iohn̄ sayeng that he was not Helyas They asked him then Art thou the ꝓphet And he said no. They do not aske him simply