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	teach_v	word_n	7,479	5	4.2082	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12991	A sermon preached at Paules Crosse on Barthelmew day, being the 24. of August. 1578 Wherin, besides many other profitable matters meete for all Christians to follovv, is at large prooued, that it is the part of all those that are fathers, householders, and scholemaisters, to instruct all those vnder their gouernement, in the vvord and knovvledge of the Lorde. By Iohn Stockvvood scholemaister of Tunbridge.	Stockwood, John, d. 1610.	1578 (1578)	STC 23284; ESTC S106625	73,966	202

doth it looke what thys man or that man bestoweth or asketh what shall I giue or howe much when shall I giue or howe often shall I gyue But by the pitifull viewe of the lamentable distresse of such as are in miserie easilye and readilye findeth aunswere againste all these worldlye motions Cornelius gaue muche almes to all the people Wée that are farre beyonde him in wealth and substaunce thynke wée haue done very well and ynoughe if we haue giuen a little vnto a fewe Cornelius gaue plentifullye whilest hée was aliue and we giue sparingly for feare we shall lacke ere we dye And thys is a greate faulte amongest the wealthie of this worlde that they defer their almes and other good déedes of charitie till after they be deade omitting the present oportunitie to doe good the whiche GOD hath not onely commended but commaunded and not onelye regardeth but also in mercie richly rewardeth What fondnesse is there in those that would be counted wise to imagine that theyr executours after they be dead will be more faythfull in disposing their liberalitie than they themselues woulde bée beyng aliue What excuse soeuer we pretende for this deferring to do good it springeth onelie of distruste in Gods prouidence the Lorde roote it oute of vs for in some it worketh moste horrible and wicked effectes insomuch that they do not only not giue largely after the example of this oure Cornelius but bestowe nothing at all nay that whiche is worse Couetousnesse the roote of al euil springing of thys distruste in Gods fatherly prouision for them hath br●d in them suche a burning desire of hauing still more that like vnto the dropsie man the more he drinketh the more he thirsteth the more they haue the more they desire and therfore leaste they shoulde lacke they do not onely not relieue their poore brethren but also take from them suche liuing as for their reliefe hath by others bin giuen vnto thē cruelly and barbarously deuouring the goodes of the poore and eating vppe as it were their owne fleshe The Lorde be merciful vnto vs This only to end this point I am to say if Cornelius hauing but a sparkle of faith but a little knowledge in the Christian religion amongst so many stumbling blockes lettes and daungers haue set vp vnto vs so cleare and bright a glasse of godlye almes and Christian charitie truely we that reioyce so much of our knowlege in Christ and perswade our selues of a maruellous light of fayth ought worthyly to blushe and be ashamed to come so farre behinde him in brotherly pittying louinglye reléeuing the poore estate of our owne néedie members and to be so soone colde in the exercise of charitye The Lorde worke in vs bowels of compassion that wyth Cornelius euery one according to the portiō that God hath bestowed vpon vs maye indéede féele and be touched inwardlye wyth the miseries of the néedie and in consideration of the same gyue muche almes to all the people for there wyll a day come when it shall be sayde vnto vs Giue accountes of thy Stewardship for thou shalte bee no longer Stewarde Now followeth Cornelius his dayly and often praying vnto God. For it is here sayd that he prayed God cōtinually As before where the holy Ghost speaketh of Cornelius his almes he figuratiuely vseth that worde being but one part for all the kindes of charitie so here he setteth down his dayly vse of praying for the whole worship of God as a certain and vndisceauable note of his vnfeined godlynesse For where there is the true feare of God whych hath bene alredy shewed to haue remayned in Cornelius there must needs be also a feruent desire by earnest prayer to humble our selues before the maiestie of God to bée by his holy spirit directed in the true knowledge of him his Christ that thereby wée may be taught to walke in such ways as are acceptable before him This desire may appeare to haue bene in Cornelius by the wordes whiche hereafter the Angell vseth vnto hym where hée willeth him to sende for Peter who shoulde teach him what he shoulde do For being in the number of those whyche hadde receyued the true knowledge of GOD he prayeth that he maye be admitted vnto a further and a more clearer lighte of vnderstanding concerning his hope of saluation in the redéemer Christ Iesus yet not fully reueled vnto him His prayer being reported not to be of course or of custome or seldome but dayly and often is a signe vnto vs that his religion was not builded vpon feyned and coūterfaite trifles or consisted in outward rites and ceremonies but that as god is a spirite as Iohn witnesseth so Cornelius lyke a true worshipper did pray vnto him and worship him in spirite and truth and did not sleyghtly after the manner of the cōmon sort vse coldly and faintely this exercise of praying in number measure but was earnestly and euē frō the hart bent often to call vppon God like as hys manifolde benefites and vnspeakable mercies daylye towardes him did continuallye prouoke and call him therevnto Thys example of Cornelius hys dayly praying vnto God commendeth vnto vs the continual often vse of prayer in whiche he was not so diligente and feruente as we for the moste parte are colde negligente too too slacke slothful whereas we haue to moue vs therevnto both the example of our Lord and Sauiour Iesus Christ who not only himselfe prayed often but also commaunded vs to pray oftē and hath appointed vs a forme of prayer which we commonlye call the Lordes prayer and hath besides promised to heare our prayer made in fayth we haue not I say only his example but the example of all his Apostles wyth diuerse others the godlye Patriarches fathers and Prophets of the olde testamēt There be also causes both in respecte of our selues and also of our brethren that oughte worthily to moue vs to cal vpon God for his assistaunce against our many enimies as the Diuell the worlde and the corrupt lustes and wicked affections of our owne fleshe this being one of the principall weapons of that spirituall armoure whiche Paul teacheth a christian souldiour to be furnished withal agaynst the greate and strong assaultes of those mightie enimies For besides the girdle of veritie the breaste-plate of righteousnesse the shoes of the preparation of the Gospell of peace the shielde of fayth the helmet of saluation and the sworde of the spirite he addeth And pray alwayes with all manner prayer and supplication in the spirit Againe if we woulde consider what Abraham what Isaac what Iacob what Aaron Moses Iosua Dauid Salomon Iosias Ezechias Elias Daniel the Publicane the théefe on the crosse the Apostles the Churche praying for Peter in prisō with innumerable others haue obtayned at the handes of GOD by prayer the mighty and wonderfull effectes that haue followed of theyr prayer must néedes prouoke and stirre vs vp to the often and

swallowed vp of feare and horror but that we shold with all méekenesse lowlynesse humility and reuerence cast our selues downe before his maiestie being with al submission readye to do that which he shal thinke beste to enioyne vs For the Lord loketh that those to whom he openeth and sheweth himselfe by his worde shoulde be moued with a reuerent feare at the hearing of the same according as he witnesseth by hys Prophete Isaias Heare the word of the Lord all ye that tremble at his word And againe To him will I loke euen to him that is pore and of a contrite spirite and trembleth at my words But what is the cause beloued that at this day the word of the Lord worketh not in vs this effect of reuerence trembling and feare forsooth bicause we fasten our eyes vpon the person that speaketh with the basenesse of whome we are nothyng moued wheras if we would as indeede we ought consider that it is GOD whiche speaketh vnto vs in the person of man then would be driuen into this sluggishe nature of ours suche a feare and reuerence of the word of God as ought to be in vs which I pray God graunt vnto vs. Thirdly I cannot let passe the answere that Cornelius maketh to the Angel calling him wher he saith what is the Lord Wheras the drossie translation whiche goeth vnder the name of Ierom the cōmon translation is the Pope his owne dearling hath who is it Lord Like as in the first of Samuel and third chapter it hath very falsely rediculously that Heli hys eyes were dimme and coulde not sée the candle of the Lord vntil it was put out And in the .15 of the first to the Corinthes clean contrarie vnto the truth of the Gréek text which sayth we shal not all die but we shall all be changed it sayeth we shal all dye but shall not al be chaunged besides a greate many moe filthy corruptions whyche haue often out of this place bene shewed to be in it that you mighte learne to forsake and leaue it Al whiche errours moste of them shewed them by vs and some of them tolde them by theyr owne men I doe the lesse maruell that they stil retain for as muche as of grosse wilful ignorance in their Latyn portuses in stead of Glorie be to the father and to the sonne and to the holy ghost they sing daylye Glorie be to the father and to the sonne and to the Diuell Spiritui paradyto the wicked and infamous spirite in steade of spiritui paraclêto the spirite which is the comforter For the that there is so much differēce betwéen the two words euery boy of the grammer schole can tel And I woulde fayne learne of some Papist that holdeth that the church of Rome can not erre whether this were an error or no in steade of the holy Ghost to pray to the Diuell And bycause I were loth to sustaine their ill will for reporting this truth of them let it for me rest vpon the backe of him where I haue it whych is Polidor Vergil a man of their own who in hys fifth booke and thirtéenth Chapter of the finders out of things too too pitiously poore soule lamenteth complayneth of their waywardnesse that being tolde of so horrible a faulte will not leaue nor amende it Wherefore leauing hym in his sorrowe and his Popishe Priestes in their frowarde errour I returne to my purpose and note vnto you that al the copies so manye as I euer haue séene or hearde of haue thys reading What is it Lord so that the other Who is it Lorde being such as any that in the Gréeke tongue can set the Nominatiue case and the verbe togither might easily auoyde procéedeth of wilfull ignonoraunce and carelesse negligence and darkeneth also the meaning of the place for whyche cause onely I note it Wheras this reading What is it Lord argueth that Cornelius his minde was touched with a feare as knowing that albeit it were onelye the Angell that spake vnto him yet he had indéede to do with God whose onelye messenger the Angel was Therefore thus saying he sheweth forth a readie and willing minde euen before he knoweth to doe whatsoeuer the Lorde shoulde commaunde hym whereas we after that the Lorde hath commaunded and commaunded againe straine courtesie and take leysure to performe his wil communing with fleshe and bloude whether it be good pollicie or no to doe as the Lord biddeth whether it maye not procure vs peril and trouble But all you that feare the Lord saye with Cornelius What is it Lorde and by thy mercifull assistaunce wée wil performe and doe it There followeth the thirde braunche of this second generall namely the Angells speache vnto Cornelius saying Thy prayers and thine almes are come vp into remembrance before god Now therefore send men to Ioppa and call for Simon whose surname is Peter He lodgeth with one Simon a Tanner whose house is by the Sea side he shal tell thee what thou oughtest to doe These wordes as in the beginning I declared containe both a comforte and a commandement vnto Cornelius which both with their doctrines shal be handled in order firste the comforte bycause it is firste mentioned after this maner Thy prayers and almes are come vp into remembraunce before God. Of these wordes we maye not gather that GOD who séeth all thinges and before whose eies are manifeste those thinges whiche are done in greatest secret doth at any time forget the doings of men but the holye Ghost in this place as in manye other speaketh of God as of a manne for our better vnderstanding And for bicause if God deferre at the firste to graunt our requestes our dul nature conceiueth no better of him thā of a man that is deafe therefore that Cornelius might knowe that his praiers were hearde and hys almes déedes accepted the Angell assureth him that GOD hathe in remembraunce both the one and the other that is that God will reward them with the full lighte and knowledge of his Gospel And so in manye other places doth the worde Remember béeyng spoken of the dealing of God towardes man carrie with it a signification of rewarde So God remembred Noah and the floude ceased he remembred Abraham and deliuered his kinsman Lot out of Sodom he remēbred Rachell and gaue hir children he remembred his promisse and deliuered the children of Israell oute of Egipte So we reade that the thiefe on the Crosse saide vnto Christe Lorde remember me when thou commeste into thy Kingdome and he aunswereth this day shalte thou be with me in Paradise And in the Psalme it is saide He remēbred vs in oure humilitie and then followeth he redeemed vs. And therfore you shall finde that Dauid often prayeth to the LORDE to remember hym In thys place therefore Gods remembraunce of the prayers and almes déeds of Cornelius teacheth him that he will reward them not for their worthinesse but of his mercie

likelye that Cornelius béeyng made Capitayne of the Italian bande was hymselfe an Italian well lyked of the Emperoure More than this both he and his bande were not suche as carried theyr houses on their backes or were in thys place to daye and in an other to morrowe but hadde their fyxed and settled seate and abode at Cesarea a Citie of Palestina whiche was a Sea-town not far from the Mount Carmel and called sometimes Stratoes Castle or Tower but afterwarde newe buylded by Herode and in the honoure of Cesar the Noble called after his name Cesarea and at this time chiefliest inhabited of the Iewes for whose better kéeping vnder awe Cornelius with hys garrison was there placed like as in other their Citties in Syria and Palastina for like considerations they hadde appointed to them their seuerall garrisons I note this bycause there were besides many other Cities in other Countries called by this name as is to be séene in Strabo and Stephanus the whiche I omitte as not pertaynyng to my matter Nowe if you call to remembraunce the manners and conditions of the souldiors of that age and howe farre they were departed from the olde discipline vsage obserued in wars God his wōderful dealing in callyng Cornelius shal the better appeare It is wel known to those that are conuersant in histories that the Romane souldiors when they went to warre vppon other nations they hadde no regarde neither of righte nor equitie or lawe or honestie or shame or conscience but were wholly bente vppon the spoile as hungrie as Wolues as gréedye as Lyons as mercilesse as Tygres as subtile as Foxes as religious as horses as chaste as Goates as harmelesse as common Robbers by the highe waye sides Out of this kinde of men it pleased GOD for to choose hys Churche the fyrste fruites of the Gentiles that looke by how muche theyr life was more vnorderlye than any other kinde of men by so muche hys mercye mighte be iudged the greater in that it pleased him to take them out of their vile filth and stincking puddle of synne in whiche they wallowed and laye ouerwhelmed and drowned and by his holye Spirite so to renue them that by the mightye and effectuall working of the same the corruptions of the olde manne béeyng mortifyed they mighte deteste those offences vnto the whyche before they ranne wyth gréedinesse Cornelius hys vertues therefore so rare in suche licentiousnesse of life and loosenesse of manners as at that tyme raigned euerye where but principallye amongest Souldioures are bothe to be commended and praised and highly also to be wondered at who in suche gréedinesse of spoile was so wel content with his owne in suche vnmercifulnesse of others was himselfe more mercifull in suche rudenesse so courteous in suche barbarousnesse so gentle in suche irreligiousnesse so religious in such wickednesse so godly whyche vertues as he had them not of himselfe so do they the clearer sette foorthe the grace of GOD in him who staied him that he followed not the multitude to do euil neither was led with the most sort to do as most do The Doctrines whyche thys second braunche ministreth vnto vs are dyuerse but chieflye these Firste that with God there is no respect of persons but that out of al trades of life and sorts of men those that hate sin and delighte in righteousnes are acceptable to him so the here for oure comforte is set downe that whiche the Scriptures plentifully other where do teache before him there is neither bonde nor frée neyther riche nor poore neither wise nor foolishe neither man nor woman neither Gretian nor Barbarian Iewe nor Gentile but whosoeuer he be that calleth on the name of the Lorde shall be saued In greate mercie he hath receiued Noah the drunken Abraham the Idolater Lot the incestuous Dauid an adulterer Mathewe the Publicane Peter the denier of hys Maister Paule the persecutor and Cornelius the Capitaine not to encourage vs boldelye to synne but for to assure vs if of infirmitie falling with these we do with the same by harty repentāce run vnto him he hath in store for vs the like mercie which he had for thē As for such as can peruersly alleage the falles of the godlie as bucklers for their wickednesse their estate is daungerous and almoste desperate but the LORDE kéepe vs from presumptuous and malicious sinnes We sée here again in that Cornelius ● Capitaine and Souldioure is called by GOD to the vnderstandyng of hys worde and fayth in Christe and not bidden to laye aside armoure and caste away his weapon and take him to a new ●rade and profession of life that the vocation of a souldioure is suche as if it be well and honestlye vsed displeaseth not GOD and that it is also lawfull for ● Christian Magistrate for suche a one was Cornelius to vse the sword either ●or the defence of the godlye or for the punishment of the wicked the whiche Paule at large teacheth in the thirtéenth of the Romaines and I mention in a worde to ouerthrowe the furie of the Anabaptistes which contrary to the scrip●ures do teache that it is vnlawfull for ●he Magistrate to vse the sworde We learne further that vnder vngod●y persecutors and wicked Tirants God notwithstandyng hathe alwaies hadde ●ome that haue feared and serued him So in the Court of Pharao was Ioseph ●nder Achab Obadiah vnder the Kyng of Aram Naaman the Syrian vnder Herode the Ruler at Capernaum amongste the Scribes and Pharisies that made a lawe to excommunecate Christ and all those that didde confesse him the chiefe ruler of the Sinagoge vnder Tyberius or else Caligula a moste cruell persecuter this Cornelius And I nothyng doubt but that at this day wythin the gates and pallace of Rome the Lord hath yet some one good Obadiah or other that one daye he will vse as singular instrumēts for the behoofe of his Church Yet is there behind one lesson more to be learned oute of thys seconde member very profitable being applyed for these oure daies and times that we now liue in for oute of this that is here saide of Cornelius his being Captaine of the Italian bande at Cesarea you euidently sée by that whiche hathe béene noted before of Cesarea namelye that it was a Towne of the Iewes but subiected to the Romanes with all the reste of the Countrey you sée I saye that manye tymes it commeth to passe that GOD deliuereth vppe a people that was wont ●o be gouerned by godlye lawes and orders and vnder godly Princes vnto Tirants and persecutors for their greate ●ngratitude and vnthankefulnesse For who were euer better gouerned and with more equal and reasonable gouernment than were the people of the Iews ●et when they disdained to be ordered ●y the gouernement of godlye Princes whome GOD appointed ouer them ●n the ende he bereaued them of that be●efite and gaue them who knewe not ●ell to vse the libertie that he had pla●ed them in so

that I put you in minde to leaue it leaste the Lorde doe plague you It is set downe by the Prophet for one of the causes of the children of Israels being led into captiuity for that they kepte not the Lords Sabboth and what became of him that gathered sticks on that day I doubt not but you will remember we notwithstanding on the Lordes daye muste haue Fayers kept must haue Beare baytyng Bulbayting as if it wer a thing of necessity for the Beares of Paris gardē to be bayted on the Sunnedaye muste haue baudie Enterludes siluer games dicing carding tabling dauncing drinking and what I praye you is the penaltie of the offenders herein forsooth a flap wyth a Foxe tayle as if our Sauiour Christe had commen for his day to set vs at lybertie to doe what we liste And truely a lamentable thing it is to tell but a great deale more lamentable that it is not punished I dare boldelye stande to auouche it that there is no daye in the wéeke wherin God is so much dishonoured as on that daye when he shoulde bée best serued And muste we for these abuses thinke at the Lordes hand to scape vncorrected What shoulde I speake of beastly drunkennesse whiche so far as I can learne hath no punishmente at all What of whordome by the lawe of the moste vprighte lawe-maker that euer was being made a Capitall sinne and whyche the Euangelist Luke in the parable of the séed termeth a thorn shal we thinke that a thorne will be killed wyth spreading a white shéete ouer it when it rather craueth an axe So to think to restrain it is as endlesse and fonde a worke as to go aboute to hewe downe a greate thorne with a bull-rushe the Lord if it be his good pleasure graunte vs a sharper toole to cut both it and other stinckyng wéedes downe with all for I assure you if these vices be thus styll eyther not at all punished or else so slightly punished the Lorde will more sharpely punishe vs eyther in suche sorte as I haue shewed you he did these Iewes or in some other more grieuous as he wanteth not infinite meanes vnknowen vnto vs to punishe the contempte of his word from whēce these vices spring the which I pray God the chastisemente of these Iewes maye cause vs to shunne For the thirde braunche of my firste parte is set down that Cornelius was a Godly or a religious and deuoute man and one that feared God wher commeth to be handled Cornelius his Godlinesse and vertue The worde which is commōly translated a deuoute and a religious man and here attributed to Cornelius doth properly signifie one that doth truely and in suche sorte as he ought to doe worshippeth GOD a righte and a true worshipper of God whereby we learne that Cornelius had nowe forsaken and giuen ouer his olde Heathenish religion in whiche his father and fathers fathers in many generations had long cōtinued worshipping those for Goddes whome it pleased men so to account For the case so stoode concerning religion with the Romaines then as it did with vs in the late dayes of Poperie in which none myghte be taken for a Saincte but suche as the Pope his holynesse had Canonized for a Saint For Tertullian in his booke called an Apologie or defence againste the Gentiles Page 186. and 587. as is printed at Paris by Paruus doth shewe that it was a decrée amōgst the Romanes that none shoulde be made a God by the Emperour vnlesse he were first allowed of the Senate in so much that when Tiberius Cesar hauing hearde of the myracles of Christe woulde by prerogatiue of his Emperourshippe haue made him a God the Senate woulde none of hym bycause they had not allowed him The worlde was then growen to a trimme passe that man must forsooth be good vnto god For vnlesse God pleases man he shall be no God as Tertullian in the same place speaketh By this appeareth howe daungerous it was for Cornelius a publike magistrate to embrace Christ his religion whome the Romayne Senate so scornefully disdayned And what crueltye they vsed towardes the Christians the stories of the age do sufficiently witnesse whiche shewe that the christians were smered ouer with pitch and Rosen aliue and set on fire with torches to light their cruell Persecuters home from their banckquets in the night But it was no doubt the mightie operation of God his holy spirite that had armed him against all encombraunces that might fall vpon him who no doubt had prepared himself against displeasure losse of his office and captaineship and also losse of life too the leaste of whiche mighte otherwise haue discouraged him who amongst the Iewes also coulde sée nothing that might harte him on but rather pull him backe séeing amongst them so manifolde corruptions passing ignoraunce of the law of God a small and slender knowledge whereof was rare to be founde euen in the thousandth man of them in so much that some thinke and that very godlye that it came to passe by the special and singular prouidence of God that Cornelius mette with some zealous and learned Iewe that instructed him in the true knowledge and vnderstanding of the lawe by meanes whereof he so muche profited in religion and feare of the Lorde 1 We learne firste out of this thirde branch in that Cornelius leaueth his old heathenish religion and Idolatrie which his forefathers folowed that we must not be away from the truth neyther with multitude nor prescription of time It is a cōmon argumēnt now adays what are you better than your forefathers did not they go to masse worship Images runne on Pilgrimage fall downe before the holye sacrament of the Alter and to be shorte obserue all order of holy Church Why shoulde you therefore be so singular are you wiser or better learned than they Al these I saye and what soeuer else maye be alleaged to like purpose doeth the example of Cornelius confute who for the maintenaunce of his olde Paganisme might very wel haue recited the examples of his forefathers the long auncient continuaunce of the heathenishe religion by thousandes of yeares more aunciente than it of the Popes in comparison of his being as it were but an infant of a dayes olde Let vs therefore after his example in matters of religion set aside the practise of our forefathers and let our olde auncient customes vaile their bonnet to the worde of the Lorde For so are we directly in hys holy worde commaunded Thou shalt not follow a multitude to do euill And againe walke ye not in the ordinances of your fathers neyther obserue their maners nor defile your selues with their Idols I am the Lorde your God Walke in my statutes kepe my iudgements and do them c. Oh that our Papistes had eyes to sée this and heartes to beleeue it with earnest mindes also to followe it then woulde they not be so blinded with these