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	gift_n	holy_a	21,083	5	5.7385	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04512	A sermon of Saint Chrysostome, wherein besyde that it is furnysshed with heuenly wisedome [and] teachinge, he wonderfully proueth, that no man is hurted but of hym selfe: translated into Englishe by the floure of lerned menne in his tyme, Thomas Lupsette Londoner; Quod nemo laeditur ab alio. English	John Chrysostom, Saint, d. 407.; Lupset, Thomas, 1495?-1530. aut	1542 (1542)	STC 14639; ESTC S107812	26,107	62

thereby made more gloryous Wherein dydde hunger or colde hurte hym what dyd whyppes strokes or stones to hym what hurte suffered he in the sea wrackes in the bottome of the seas Dyd he not alway remayn the same self Paul and the same selfe chosen apostelle of God Of thother parte Iudas also was one of the twelue chosen apostell of Christ but it pre uayled hym nothyng nother that he was one of the twelue nor yet that he was callid an apostell seyng his mynde was not set to vertus and goodnes But Paule with pouertie stro kes hath run the course that ledeth to heuen Iudas that was called to be an apostle before Paule that was indued with lyke grace that thother had that had lerned the heauenly doctrine that was parttaker of the holy sacrament and bourde of Christ that had the gyfte also of the holy ghoste soo that he reuiued the deade he healed the lepers he draue oute the yuell spirites that was thought to despise the goodes of this worlde that myghte cleaue to the syde of Christe that had the cure and rule of all Christis expenses whereby his priuie synne of couetousnes myght haue bene amended for he was a thiefe yet not withstandyng all these foresayde gyftes all these prouisions of our sauioure he coulde not waxe better Christ knew well that Iudas was couetous and that for the loue of money he shoulde be damned And therfore Christ not onely rebuked hym for this synne but also by secrete and priuy meanes wolde haue holped this faulte gyuynge to hym the rule and order of money that he hauynge in his handes the thynge he desired to haue mighte be satiated and leaue that synfull appetite nor shoulde not fall into the pyt of deathe but with lesse yucll shuld represse the greatter So in all thynges he that hurteth not hymselfe can not be hurted of an other And ageyne he that wylle not amende and correcte hymselfe as moche as is in his power and wylle to doo can not be helped of any other ¶ Finally besides this the holy scripture as it were done in a large image picture hath peinted to the many lyues of the olde fathers from Adam to the tyme of our maister Christ that thereby thou mightest see the synnes and fautes of some and also the rewardes of som other and by bothe examples thou mightest be instructed and taught that excepte a man hurteth hymselfe he can not be hurted of any other although the hole vniuersal world wold conspire agree agaynst hym although there shuld be a chaunge of all tymes and of al thinges although the fury of kynges and pryncis shulde rage ageynst hym and as well frendes as foes shulde wayte to betray hym other by deceyte or by force yet al this can not moue or sturre in any small iote the constant stomake and wakynge mynde in vertue Likewise of the other part the sluggard the negligent body he that betrayeth and destroyeth himselfe can not be made better nor be amended although thou lay to him a thousand medicines and get for hym a thousande bulwarkes and defences excepte he fyrst put forth his owne strength and exercise all the power and wylle that is in hym The same lesson we may lerne of the similitude and parabole that Christe maketh of diuers builders one that buyldeth his house vpon a sure stone another that byldeth vpon the sand not that we shuld of these wordes vnderstand other sande or stone nor any buyldyng of timber nor yet that we shuld imagyn fluddis showers or wyndes that assay our houses but that by this similitude we shuld remember other the vertue of mynde or the negligence of the same and that we shulde hereby perceyue howe except he hurteth him ▪ selfe no man can be hurted of another so that nother stormy raynes nor violent rūnyng flud dis nor the great blasting windes coude shake an house that is buylded vppon a sure stoone Wherby Christe teacheth the that a man the whiche betrayeth not hymselfe nor is not of himself sturred or troubled no temptatiō can moue or ouerthrow hym But the other buyldyng is soone cast downe not for the violence of temptation but for the wekeues of the foū dation that is the feblenes of mans mind and purpose For sande is a lose thing and fleting the which without doubte signifieth the vnstablenes and inconstancy of mynde Wherfore the cause of the houses ruine is not temptation but the negligence and the wauering of the mynde the whiche sometyme withoute any blast of temptation is ouerthrowen as a buyldynge that is sette vpon the softe sande though there ryse no wynde nor russhe forthe no fluddes yet the fl●tynge sande causeth the hole house to ouerthrowe For by itselfe sand wyll breake and flytte but the hard adamant stone can not be broken with hammers Doo thā he that is not of himself hurtid can not be hurtid of other although he be by many ways violently assayd but he that by his own myndes slouthfulnes and negligence is betraied though no man touche hym yet by hymselfe he falleth and is ouerthrowen As that synfull Iudas fel not only without al constraynt but also being holpe with many stays and remedies he coude not stande This thynge I shall shewe you to be true not onely in prsuate men but also in hole nations For consyder thou what a care and prouidēce God had towarde the nation of the Iewes Were not all other creatures in manier ordeyned and made to serue them was there not gyuen to theym aboue all other men certayne newe and exquisite lawes to lyue by Was not a drye waye made for them through the middis of the sea and in the same place where they were in safetie their ennemies and persecutours were distroyed They lyued forty yeres in wyldernes without plowyng or sowyng They knew not nor felt not the labour of haruest ▪ they had no peyne in bakyng or brewyng theyr wyues did nother carde nor spynne there was no necessitie of marchandyse no man there to bye his meate loked for a market place but all these commodities the word of god gaue them and fedde them in the wyldernesse without theyr labour or peyne For this was the nature of Manna it semed dayly a newe meate and as euery mans appetite was so it had his taste Also by the prouysion of god they lacked not clothes hose or shoes For duryng al the sayd yeres theyr clothes continued in one case nothynge worne out no persone amonge theym was diseased or syck nor had nede of phisyk no man soughte for medicines The prophete Dauid sayth God brought them forth in siluer and golde and in all their Tribus none was sycke But as though they had lefte this present worlde aud had gone into an nother better and more happy place soo all thynges necessary without theyr care was giuen them by the worde of god And besyde all this the greattest myracle of all leste the