Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	soul_n	speak_v	5,474	5	4.5002	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18066	The voyage of the wandering knight. Deuised by Iohn Carthenie, a Frenchman: and translated out of French into English, by VVilliam Goodyear of South-hampton merchant. A vvorke vvorthie of reading, and dedicated to the Right worshipfull Sir Frauncis Drake, Knight; Voyage du chevalier errant. English	Cartigny, Jean de, 1520?-1578.; Norman, Robert, fl. 1590.; Goodyear, William.	1581 (1581)	STC 4700; ESTC S104901	93,834	138

Who dwelleth in Charitye sayth Saint Iohn dwelleth in GOD and GOD in him Our Lorde lykewise sayth If anye man loue me he will keepe my commaundements and my Father will loue him and wee will come and dwell with him Canne we desire a more rich a more bountifull or a more lyberall hoste then he Is it lyke that so louing an hoste will suffer the soule to want Will he aske monie for his expenses No hée commeth not to dwell with vs to consume that wee haue but to encrease our riches and to make our store greater Thirdly Charitie maketh our goods be they little or bée they much acceptable vnto God it maketh a man contemne the world it maketh a man to reioyce in temptations afflictions and tribulations When Charitie enters into the soule she comes accompanied with all other goodnesse yea shée knittes vs to GOD and vniteth vs with him Loue or Charitie makes men of one minde and one will Loue or Charitie makes men reforme their manners and to drawe néere vnto God Loue or Charitie maketh men consider of things present and visible as if they were not Loue maketh a pure and cleane heart which may contemplate and beholde heauenly thinges By Loue the goods of this worlde are well ordered and by Loue the goods of this world are contemned and by Loue the secretes of God are reuealed Saint Iohn saith That God is Charitie wherby no doubt he meaneth the Father the sonne and the holy Ghost the three persons in trinitie God the father is Charitie God the sonne is Charitie and God the holy Ghost is Charitie This Loue or Charitie requireth in the same such likely things namely Loue and Charitie by the which as by some spiritual affinity thou art ioyned vnto God which Loue also boldly commeth vnto God familiarly speaketh with him without any doubt or feare He that loueth not shall loose his lyfe but he that loueth alwayes lyfteth his eyes to GOD whome he loueth whom he desireth on whome he museth in whome he is refreshed and by whome he is preserued such a louing deuoute and relygious soule doth so singe so saye so reade so dispose all his businesse and so circumspectly foreseeth all things as if GOD were euer present with him as doubtlesse in spirite he is The man in whose soule the loue of GOD is lodged so prayeth as if God were personallye present with him The loue of Charitie awaketh y e soule when she is a sléepe it puts him in minde of his saluation it softeneth and moysteneth the heart Loue or Charitie setteth the colde heart on fire Loue maketh the froward soule gentle Loue chaseth awaye sinne Loue kepeth the affections of fleshe and bloude vnder Loue amendeth lewde mennes manners Loue reneweth the spirite Loue brideleth the light motions of wanton youth all this worketh Loue or Charitie where she is present Contrarywise where Loue or Charitie is absent there the soule doth languysh and waxeth colde euen as a Chaldron of water doth when the fire is taken from vnder it and raked abroade Charitie is the onely thinge whereby the soule boldlye approcheth vnto GOD constantlye cleaueth vnto him famyliarlye speaketh with him and in all affayres asketh counsell of him The Soule that loueth GOD cannot but thinke and talke of GOD insomuch that he hateth all vngodlye thinges Who so will knowe GOD must loue GOD the more that one loues God the more he growes in the knowledge of God To Read to write and to Study of God yéeldeth no true knowledge of God without Loue. In vaine do we read in vaine doe we talke in vaine doe we preach in vaine doe we praye to GOD if we doe not loue God The loue of God engendereth the loue of thine owne soule and maketh it attentiue alwaies to God God loueth to be beloued againe and when he loueth he requireth nothing but loue happie therefore is he that loueth God The soule which loueth God reiecteth all his affections being attentiuely giuen to his loue The soule that loueth hath no feare the soule that loueth not is euer in feare The soule that loueth is caried by promises and drawen by desires vnto heauen the soule that hath in it the presence of Gods loue is tickeled with ioye with rauishings leapeth vp to heauen hauing by contemplation exceeding great ioyfulnesse Loue bréedes familiaritie with God familiaritie bréedes boldnesse with God boldnesse bréedes the taste of God and taste bréedeth an hunger after God If I shoulde declare all the excellencie of Loue or Charitie the time wold faile me and mine abilitie in that behalfe would not suffice But let this stand for a conclusion that the soule which is touched with the loue of God cannot desire any thing contrarie to God but euer after it hath receiued any tast of sin it crieth out and saith with the Prophet O Lord God like as the Hart desireth the fountaines of water euen so long I after thee Well then sir Knight lift vp thy soule and remember the great Loue and Charitie of God and his manifolde benefites bestowed vpon thée that by them thy hart being inlightened thou maist increase and goe forward daye by day in doing good workes to the glorifieng of God who delighteth in the same according as it is saide Let your light so shine before men that they seeing your good workes may glorifie God in Heauen Thus much touching these thrée spirituall Uertues now come we to the foure morall ¶ THE DESCRIPTION OF THE FOVRE Morall Vertues Prudence Iustice Fortitude and Temperance The vij Chapter BY these foure Morall vertues man liueth well and orderly in this mortall life Saint Hierome saith that the Christian man by these iiij liueth wel in this mortalitie by them after death commeth to euerlasting life Prudence knoweth the good we should doe and the euill we should leaue Iustice doth good Temperance leaueth the euill Fortitude is constant without loosing courage in aduersitie or waxing proud in prosperitie Prudence disposeth man and teacheth him how to approch vnto God Fortitude and Temperance how to gouerne himselfe Iustice how to vse his neighbour These are the foure things which Satan shooteth at to destroye the soule By Prudence which is the rule of right reason we gouerne our selues wisely we order our affaires discréetly doing nothing but right and reason In Prudence consisteth reason knowledge foresight aptnesse to teach and giue good counsell A prudent man knoweth afore hande the ende of his counsell Plato saith that Prudence is the Duchesse of all morall vertues showing vs how we should vnderstand and vse the rest For as Faith informeth vs and telleth vs what we should hope after and what we ought to loue euen so Prudence instructeth teacheth vs how we should vse Iustice Fortitude and Temperance Aristotle saith that it is vnpossible but a prudent man should be good If he meane Morall goodnesse it is most true for a wise man doth nothing but that which is

Repentaunce taketh hir beginning at loue or at feare This question cannot be decided in fewe wordes but to be short I saye it may beginne at both For true Repentaunce being a worke of God he may beginne it as he lyst But when it comes from loue it is not ordinarie or common but meruailous Looke vpon the conuersion of Saint Paule of S. Mathew and the Theefe But ordinarily ●o GOD beginnes Repentaunce in vs by feare as in the third Booke of the Kings when he commaunded Helias to come out of his caue to remaine in the Mount before the Lord and a mightie strong winde passed by that rent the high hills and ragged Rockes before the Lord but the Lord was not in the winde After that came an Earthquake but the Lord was not in the Earthquake After that came a fire but the Lord was not in the fire After that came a softe sounde wherein the Lord was In such sort God sendes to sinners a winde of terrour to breake the mightie Mountaine of pride the heart more harde then the rocke After that comes the troubling of the soule after that comes the conscience grudging the hart of the sinner and accusing him of his euill life but yet the Lord is not there with his quickening Grace Neuerthelesse these be forerunners to prepare the way of the Lord. For when the peruerse will of man is mortified by seruile feare and led almost to hell after comes the swéete sound of Gods grace which reuiueth the soule saieng Lazarus come forth This is the voice that giueth consolation at the hearing whereof we may be bold to depart in peace with assurance of remission of our sinnes But it séemes that Repentance began first in the Knight at loue and that miraculously for he being in the filth of his sinne sodainly by Gods prouidence confessed his folly and loathing his lewde lyfe he required helpe and succour of Gods grace who presently assisted him and brought him out of the sinke of sinne But this manner of conuersion is not ordinarily vsed There are indéede certeine forerunners to the iustifieng of sinners which prepare the way to Gods reuiuing or quickening grace and offereth vnto God a renewed spirit and a pure and vpright heart which manner of conuersion godly people onely doe vse And héereof meaneth the Knight to speake purposing also to shew how it digresseth from Gods grace When Repentaunce had thus apparailed me with haire sackcloth I was set vpon a stoole then Gods grace appeared vnto me with two women one man which was a preacher Now one of the women held in hir right hand a sharp pricking yron rod called the gnawing of y e conscience and in hir left hande she had a red booke whereat I was affraid For as she beheld me my thought she threatened me The other woman was curteous milde and gentle holding in hir right hand a booke of golde couered with pearles and she was called Remembrance Gods grace placed Conscience on my left hand and Remembraunce on my right hand the Preacher Repentaunce and her Damselles about me and then commanded Conscience to open the red booke which when I perceiued and sawe the wordes written with bloud declaring all my offences with tormentes vnto them belonging for my following of Folly I was amazed and became speachlesse Then Conscience with hir yron rod toucht me prickt mee yea pearced my heart and cried aloud vnto me saieng Behold thou wretch view this booke thou shalt sée how thou hast liued euen against God and contrarie to right and reason Thou hast bene a proud arrogant ambitious spitefull at others prosperitie a prolonger of time wrathfull a backbiter iniurious traiterous hatefull couetous of gold more then of God gluttonous wanton shamelesse a stewes haunter giuen to all vices hast transgressed al the commandements of God leading a loathsome life denieng God swearing and blaspheming his name an hainous offender a false witnesse bearer a lyar a desirer of other mens goods disobedient to parents cursing them and wishing their death Furthermore thou hast had neither faith nor hope in God but rather in the force riches honour and friendship of thy kinred with their authoritie I cannot recken vp the rest of thy sinnes for they are vncountable Uerie little care hast thou had of Christs merites or of thy own soules helth but alwaies yéelding to Voluptuousnesse filthines iniquitie When Conscience had thus accused me sorrow for sin fel bitterly a wéeping and oftentimes stroke her brest Then Conscience shewed me what torments I had deserued for following voluptuous affections and for louing them better then God Thou oughtest sayd she to burne in hell fire that neuer quencheth to be nipped with tormēts both of body and soule for euer more Thy laughinges shall be turned to wéeping thy ioye to sorrowe thy songs to cryes yea what paines can be named but thou art like perpetually to suffer thē without hope of redemptiō For this is the due reward of worldly Felicitie and following Folly Bethinke thée now and tell me if it be in thy power to rid thée from these gréeuaunces Hearing my conscience thus speak my thought I sawe hell open to swallowe me vp and with sorrowfull sadnesse I fell to the ground before Gods grace speachlesse but she had compassion vpon me and bad me rise the which I did though halfe in dispaire and to recomfort me shée opned the booke which Remembraunce held in her hand BY COMMAVNDEMENT OF GODS GRACE Remembraunce read to me the goodnesse of God with his promises made to repentaunt sinners The fift Chapter AFter Remembraunce had opened her booke I perceiued the letters were of golde and Azure conteining the great goodnesse and infinit mercie of God to repentaunt sinners with faire promises annexed thervnto Then at commaundement of Gods grace Remembraunce read out of that booke vnto me in this manner S. Paule writing to the Romaines saith Where sinne hath abounded grace hath more abounded He that mistrusteth the mercye of God mistrusteth God to be mercifull and in so dooing he doth God great iniurie For he denieth God to be Loue Truth and Power wherein consisteth all the hope of poore sinners For of his great loue he sent his onely son to take mans nature vpon him in the world that in the same he might suffer death vpon the Crosse for the remission of sinnes Consequently he promised for the loue of his sonne remission and pardon to all poore sinners so often as they require it in faith with a heauy and sorrowfull heart Now God is as true of his promises as he is of power able to performe thē And as he is of power so will he doe whatsoeuer pleaseth him God wil pardon sinners their sins Who then can let him from doing it To whom God pleaseth or hath promised to pardon their sinnes he forgiueth The truth héereof is written in plaine wordes shewed by examples in many places of the

cōsidering y t they come from God who is the Author of all good woorks without whō we are not able to think so much as one good thought much lesse do a good déed For otherwise to hope in doing ill to goe to heauen without good workes springing from a firme Faith is no Hope but a flat presumption And therefore thou oughtest to enforce thy selfe to do good works hoping that thou thy works may be acceptable vnto God neuertheles thou must not in any case trust vpon thy merits or good works but altogether vpon the infinite loue and goodnesse of God For otherwise thou fallest into that cursse which the Prophet speaketh of saieng Curssed is the man that trusteth in man and contrariwise happie is the man that trusteth in God We ought alwayes to doe well to delight in well doing and to hope in the goodnesse of God that he wil giue vs that which he hath promised But this Hope ought to bée firme and as an Anker constantly to hold thy conscience that by the floatings of temptations it mooue not But some will aske by what testimonie or witnesse can the conscience rest assured of remission of sinnes of Gods adoption and of heauenly blessednesse I aunswere Saint Iohn saith There bee three things that giue witnesse in earth that is to say the Spirite Water and Bloud These thrée testifie vnto the spirite of the beléeuing man that Christ is the infallible truth who fulfilleth in the beléeuing man the whole summe of his promises The first witnesse then that assureth man in Hope is the precious bloud of our Lord and Sauiour Iesus Christ which was shedde for the remission of our sinnes The second witnesse is the water of Baptisme by the which also our sinnes are forgiuen But these two witnesses put not the conscience in full and perfect Hope and assuraunce And therefore there must bée annexed vnto them a thirde which thirde is The holye Spirite which beareth witnesse with our spirite that wee are the sonnes and heires of God Who so hath not this witnesse he cannot be assured of his saluation The workes of the holye Spirite in man beareth witnesse of the presence of that Spirite in man If thou aske mée what those workes are I aunswere thée that they are these and such lyke that followe namelye Sorrowe for sinnes Hatred of all things which displeaseth GOD and are contrarie to his Commaundements taking pleasure to read and heare Gods word mourning for thy imperfections and little Faith Hope and Charitie an affection desire intent and purpose to loue God aboue all thinges and to doe thy indeauour to fulfill his commandements But all these things springs not from the corrupt nature of man vnlesse his minde and hart be moistened with the dew of Gods grace without the which we féele not in our selues any good affectiōs nor desire to do good works which are signs of y e presēce of y e holy ghost in vs. Wherefore we ought with great sighings and grones to praie vnto God and to beseech him most humbly that it would please him of his vnspeakable pitie to sende vs his holy spirit which may assure vs of the redemption of our sinnes to vouchsafe his heauenly adoption and the enioyeng of euerlasting blessednesse And thus much concerning Hope now let vs speake of Loue or Charitie THE DESCRIPTION OF LOVE OR OF CHAritie and how we ought to loue God and our neighbour The fift Chapter CHaritie is a vertue by the which God is loued for the loue of himselfe our neighbour for the loue of God or in God It is said in the first part of this definition that Charitie is a vertue Let vs see how Certeinly Charitie is the excellentest vertue that is euen the mother and nurse of all the rest For he that hath not Charitie hath nothing in him to obteine euerlasting life This Charitie is giuen when the holy spirit is giuen For the holy spirit being resident in the soule makes vs to loue God for the loue of himselfe and our neighbour for the loue of God To loue God for the loue of himselfe is to loue him for his owne sake and because he is God And that is to be done thrée waies that is to say to loue God aboue all things entirely aboue all things orderly aboue all thinges preciouslye We will declare these thrée waies of louinge GOD the more plainlye that euerye one maye knowe how to loue God To loue God entirely is to haue a good will to God and to reioyce greatly that he is such a one as he is But for the better vnderstanding héereof it shall not be amisse to shew what it is to loue To loue is nothing else but to wish well to euery body as when I loue a man I wish as well to him as to himself Now there are two manners of loue one is called a couetous loue as when a man loues anye thing for his own profits sake or his perticular honour and in such sort men loue their horses their victualles and all other worldlye necessaries The other loue is called the loue of friendshippe or of good will as when one loues a thinge for the loue of it selfe without respect of perticular honour or profite as when I sée a man wise and vertuous I take pleasure in him and wishe that the vertues which are in him maye not onely bée continued but also increased in him and this doe I béeinge to him well affectionated and louinge him with delyghtes There is not in GOD anye good that is not lyke himselfe For his might his wisedome his iustice his mercye his riches and his goodnesse are heauenlye as he himselfe is who is all wise all iust all mercifull all riche and almightye So that we loue God aboue all things entirely when we reioyce and be glad that he is as he is without regarding our proper profite or honour Thou oughtest not to loue GOD with a couetous loue that is to saye thou must not loue GOD onelye because he giues thée all thinges profitable for thée for in so dooing thou louest thy selfe better then thou louest God If thou loue GOD rightlye he will rewarde thee greatlye but this loue must be single and it must be pure and not depending vppon an other thinge For who so loueth God for gaine loueth him but as his horse in whome hée delyghtes because he serues his turne GOD ought to be loued louinglye without respect of particular profite But thou maist aske mée a question Maye I not loue God to this ende and vnder this condition that he maye giue me heauen which is the souereigne good and principallest thinge that man canne wish for after this lyfe The Doctours saye No. If wée consider well of the thing beloued which is GOD For in so dooing thou louest thy selfe better then thou louest GOD. Thou maist come to heauen by this meanes as namely by keeping his commaundements by giuing almes and