Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	good_a	holy_a	7,427	5	4.6212	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18700	An exhortation to all menne to take hede and beware of rebellion wherein are set forth the causes, that commonlye moue men to rebellion, and that no cause is there, that ought to moue any man there vnto. With a discourse of the miserable effectes, that ensue thereof, and of the wretched ende, that all rebelles comme to, moste necessary to be redde in this seditiouse [and] troublesome tyme, made by Iohn Christoferson. At the ende whereof are ioyned two godlye prayers, one for the Quenes highnes, verye conuenient to be sayd dayly of all her louing and faythfull subiectes, and an other for the good [and] quiete estate of the whole realme. Read the whole, and then iudge.	Christopherson, John, d. 1558.	1554 (1554)	STC 5207; ESTC S117507	113,228	472

yonge man was taken in loue wyth a yonge woman and after most earnestly repentyng hym thereof liued chastlye all his dayes and ended hys life by martyrdome What shal we saye to Luther that lewde lyinge frear who because he could not obteyne the prefermente of a pardon whych he would haue hadde thorderynge of layde awaye his cote and his honestye to passed not a pinne for y e breche of hys vowe And then began he to bable and rayle agaynst the aucthoritie of the church and the Sacramentes thereof ▪ And anone got he him selfe a 〈◊〉 Nonne so that men loked that Antichrist shoulde haue ben borne betwixt those twayne because that it hadde bene sayde of olde that Antichrist shuld be borne betwixt a frear and a Nonne And here in folkes were not muche deceaued For albeit that Antichrist him selfe was not borne betwixt thē yet they brought forth a forerider of his called false doctrine which hath poysoned a great many and prepared their hartes to receaue their mayster Antichriste Shall we then truste better this licentiouse limitour then S. Hierome that commendeth vnto vs chaste lyfe and virginitie and lyued him selfe all hys life time in perfite chastitie But to compare them one by one ▪ it were to longe and yet not necessarye For you may learne by these what the rest be Loke vpon the lyues of bothe sortes and you shall fynde the one to be corrupt sensuall and vitious the other to be pure sobre vertuouse Consider their doctrine The one is perniciouse lewde and carnall the other is holsome substantiall and godly Reade their bokes and you shall perceaue in the one blasphemye for blessing rayling for reasonyng and malice for modesty And in the other reuerente speaking sound knowledge and an humble spirite And this is certayne that whatsoeuer this new erroniouse writers haue that is good they haue taken it out of the olde writers And whatsoeuer is nought as the most parte is that is their owne Therfore if a man purpose to learne vertue to learne good knowledge to learne the trueth let hym read the old writers and he shalbe satisfyed For as Plantus sayth that old wine and old comedies be best so may we well say that old writers farre excelleth the new by reason that the one sort are as it were pure fountaynes oute of whiche these other beynge like riuers are deriued and drawen And Cicero writeth y ● it is great foly for a man that may come to the fountaynes to 〈◊〉 to the ryuers But scarcely may we compare these new noughty writers to ryuers because they be more like to standing pooles For the longer they contynue the more corrupted they seme and moo fo●kes they infecte But a ryuer the lōger that it runneth the better is it purged and purgeth other thinges withall Now then seing that this late religion and sect came out of these new fangled writers I much maruayle why men that mynde to be saued will so muche esteme it and put their lyues in ieopardy for it If a man wold well way it he shuld easely perceaue it to be nought by reason of y e noughty fruites that are sprong out of it Let our owne countrye only be taken as an example herin When sensual lust of the bodye and selfe will two mete mates for it had ones brought it into this realme the first thing that he toke in hande was to cutte vs of and diuide vs from the whole vniuersall churche of god And where as we were in dede but a member before it wolde make vs a whole bodye and ioyne thervnto suche a head as the lyke in all the worlde hath neuer bene hearde of in so muche that our churche became as monstrouse as euer was eyther Chimera or Centaurus that the Poetes speake of Which ones done euery man as Esaye sayeth waxed wise in his owne conceyte and so presumed to searche for the secrete misteries of GOD. For as sone as they had the scripture trāslated into Englyshe albeit very vntruly as it well appeareth in a great number of places then begon they as the Arrians did in Constantius dayes to reason and dispute euery man thought his owne iudgement best and euery daye in a maner would he haue a newe iudgemente and contemne al other folkes iudgemente besyde and saye that the holy fathers and writers aucthorities was but mennes traditions and that they all were oftentimes deceaued As for to seke anye doctrine of God at their handes it shuld be but foly For euery manne was taughte by the spirite of God sayde they And so rekened they them selfes that they were well ynoughe learned that they were able to expounde the holy scriptures of God of theyr owne braynes And when they were ones thus persuaded they were called men of a good iudgement which was a great commendation at that tyme a goodly title to cloke their noughty purpose withall But how good a iudgement was it I praye you that iudged badde to be good vice to be vertue and contagiouse heresye to be holsome doctrine It is an old saying and a true that blinde men can iudge no colours But verely this is as true that blind ignoraunce can not iudge of sounde learninge Wolde we not call him a Phisition of a noughtye iudgement that wold when he had sene a sicke mans water that were sore sycke in dede saye that this man is not sicke but he is I warrant you hole and sounde So when we hearde in tyme paste a newe brother saye that a presumptuouse ignoraunt felow was a learned man and of a good iudgemēt myghte we not well saye agayne that suche a mans iudgement was to be muche mistrusted For he that wold tell me that a man that had a pockye face had a goodly fayre visa●e might not I saye to him that he were foule deceaued But what yf he wold brynge another as blynd as him selfe to saye the same then had I good cause to saye as a good homelye seruaunt sayde ones to his mayster that wolde nedes beare him downe in a false matter well mayster well I will not saye you lye because it be cometh me not but neuer the lesse I wote what I wote If a man had gotte hym selfe this goodly tytle that he was of a good iudgemente then yf he were verye ignoraunte he shulde be called learned yf he were but a foole he shuld be taken for a wise man yf he were but a verye babler in dede he shuld be taken for a ready witted felowe were he neuer so lewde in behauiour yet shuld he be coūted a right honest mā For this good iudgement y t I spoke of was a cloke to couer all noughtie cōditions More ouer a watcheword had they y t they might be knowen from other For then wold they not say our lord saue vs as al christen men vse to saye but y e lord saue vs. Wherby thei wold be knowen to

only ambition For as y e good historiographer Dion sayeth ▪ albeit that manye other causes of that sedition were rekened to be yet the verye cause in dede was their greate desire of honoure For the same wryter reporteth that Pompeye would be inferiour to no man and Caesar desired to be aboue al men Therfore caring nothing what became of their noble countrye they thought to trye their manhode in ciuil warre And so was law layde downe and might was made ryght and a roughe souldiar was more estemed then a graue counseyler But bothe twayne had an euyl ende For the one Pompeye I meane was miserably at lengthe put to flight in conclusion cruellye kensence At lengthe when the officers see that the fyre woulde not burne hym they commaunded the hangeman to thrust hym through with a sword Out of which wounde there issued so muche bloude that it quenched all the fyre insomuche that it made the people greatlye to merueyle Thus thys gloriouse martyr by his patient suffring wonne the fielde and gotte a mooste glorious victory Lykewyse a blessed Martyr whose name was Sanctus when he was wyth all kynde of tormentes by the wycked paynems assaulted to thintente that he shoulde denye CHRIST and forsake his fayth and that he ioyfullye suffred all constantlye stode in his profession and therevpon at length had hoate burnyng plates of brasse layed to hys bare naked body wherewyth hys skynne was so sore blistered and bowned vp that no man could knowe him and after that because his enemies purposed to vanquish him was tormented a freshe whē his body as yet was all full of blysters thys blessed martyr I saye gladlye suffrynge all these bitter bruntes gotte a more glorious victorye then euer dyd the great conqueror Alexander For Alexander got onlye a worldly estimation y e shortly dothe fade fall But Sanctus wyth hys paynefull passion wonne himself such renowne and glorye as neuer shall perishe Alexander by sheddynge of other mennes bloude became a conqueroure But Sanctus by sheddyng of hys owne bloude gotte thys noble victory Alexander had alwaye wyth him in his warres a greate and hughe hoste of men But Sanctus armed wyth sure aff●aunce in God foughte the fielde alone withoute ayde and helpe of any man Alexander ouercame only his worldlye enemyes but Sanctus ouercame both worldly and goostly So that such as valiantlye fyghte in Christes warre gette a more glorious victory in suffryng thē selfes then the most couragious captayne of all the worlde getteth in beatynge of other Wherefore whosoeuer wyll fyghte for hys fayth muste fyght after this sort He must not by moneye or fayre wordes gather together an hoste of men and so make his partie good but he muste by feruent prayer seke for helpe and ayde at Goddes hande and so prepare him to the battayle He must not put vpon him an helmet of steele but he must put vpon him the helmet of helth He must not arme him selfe with an habergeon of yron or syluer but he must arme him with the habergeon of fayth and charitie He muste not take a sworde in his hande of mans makyng but he muste take the sworde of Gods spirite whyche is the worde of GOD. And when he is thus armed he muste not rashelye vncalled steppe forth and offer strokes to his enemyes but he muste fyrste eyther moued by the spirite of God offer him selfe as many martyrs haue done to suffer death or elles be called forthe for the trial of hys fayth and then gladly go and abyde mooste greuouse and bitter tormentes rather then he wyll denye anye parte of hys fayth Thus the blessed and holy martyrs of Christe dydde alwayes in suche a lyke case For those that suffred persecution in the two cruell tyrauntes dayes Decius and Valerian when the paynems went aboute by violence to destroy the fayth of CHRIST they made no conspiraces or rebellions agaynst those wycked princes nor putte no harnes vpō their backes to fight openly in the field with them nor intended not by force to withstande their deuelishe diuises but mekely offred them selfes to dye for oure Sauiours sake and besides they so embraced theyr enemies that tormented them that they prayed God most earnestly to pardon them So dyd also y e godly martirs that were cruelly persecuted by Diocletian Maximine two most fearce frantike emperours For when they did se not only their churches pulled downe to the grounde but also many christen men violently hayled and pulled to worshyp Idols albeit that they were sore dismayed with the matter yet woulde they not gather them selfes together and make rebellion and by that meanes defende bothe their fayth and thē selfes to leste they might so loose the gloriouse crowne of martirdome y t christe their head capitayne had prepared for thē But when time came y t they shuld be examined cōcernynge their fayth they frelye confessynge the same offered them selfes to be put to paynfull tormentrye whyche they were farre more glade to goo to then any man is to go to a feast We read also a very notable story of the inhabitaūtes of Edessa It chaunsed on a time that the Emperoure Valens which was an heretike of the Arrians se●te bare deadlye hatred agayns●e all catholike folke came thether and commaunded all the folkes of that cytye because they were very catholike and hated his opinion that they shulde not vpō payne of death come together to praye Yet they not wythstandinge his cōmaundement the nexte daye after came to y e churche as they were wonte to do And when thēperours lieuetenaunt accompanied w t a great nomber of souldiars mynded vpon the emperours cōmaundement to put thē to death a pore woman with her childe braste throughe the middest of the souldyars purposing posinge to go to the churche Wherewith the lieuetenaunt being sore offended called her to hym asked her whither she ranne so faste And she answered to y e churche whervnto other folke resorted Then the lieuetenaunte sayde haste thou not hearde y t the Emperours lieuetenaunt wil kil al y t he shal find there Yes verely sayd y e woman therefore I make hast y t I may be foūde among thē Whiche when the lieuetenaunt heard he muche maruayled at the madnes as he thought of those y t so notwithstāding themperours cōmaundement repayred together to y e churche Whervpon he came to thēperour tolde him that they were all verye ready willing to die for their faith These folkes albeit they were a great nōbre yet would they make no resistence but mekely offred them selfes to suffre death for their faythe so to declare their obedience both to god and to the prince to Saynte Ambrose likewise writeth of the cit●zins of Melane where he was byshoppe ▪ that when themperor yonge Ualentiniane wold haue had them to haue delyuered vp their churches into the hādes of Auxentius an Heretyke and y e rest of his adherentes