Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	blood_n	water_n	witness_n	7,183	5	9.0325	4	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

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

it as thou hast had It was Gods doing and no will of thine if thou hast had no occasion nor conuenient time nor fit opportunitie to fall into that sinne Suppose thou hast had occasion offered with opportunitie and all things fit and yet hast refrained Well it is God then that hath guided and gouerned thée that thou shuldest not doe it Acknowledge then the grace of God as thou art bound because thou hast not committed such a sinne For as he who hath committed most sins is most indebted to God euen so is he who neuer sinned Gods debter For were not the grace of God his guide he woulde doe ill inough Now to our purpose After the Lord had conuinced the Pharesie of his prowd opinion to comfort the sorowfull woman lyeng at his féet he said thus Woman thy sinnes are forgiuen thee O ioifull voice O happy woman that art worthye to heare the Sonne of God speake to thée and vnto forgiue thée thy sinnes But those comfortable words of the Lord greatly offended the proud Pharisies at the feast who turned them to blasphemie saieng What fellowe is this that also forgiueth sinnes It is apparent inough that he is a blasphemer for to pardon and forgiue sinnes belongeth onelye to God No doubt our Lord Iesus Christ was taken to be a very poore man of him that requested him to dinner and to those which were at the table It was knowen that man could not forgiue sinnes but they beléeued not that Iesus Christ was God and therefore say they What fellowe is this that forgiueth sinnes These feasters were sicke of a deadly disease which they neither knew nor yet the remedy to heale and doe them good Is it not a madnesse that such as are sicke should fall a laughing at them that are sounde and in good health So did the Pharesies laugh at Iesus Christ and the woman who were not sicke or if she were sicke she acknowledged hir sicknesse and sought helpe of the Phisition It is most true that a man cannot forgiue sins but this woman which beleeued that Christ coulde forgiue sinnes beléeued also that he was God and therefore able to forgiue sinnes But why did not our Sauiour Christ aunswere these murmuring Pharesies and say I am the Sonne of God when they asked the question saieng What fellowe is this that forgiueth sinnes No he let them murmure and turned himselfe towards the woman and said Thy faith hath saued thee depart in peace Though she heard him say vnto the Pharesies these men murmure and estéeme of me as it pleaseth them neuerthelesse be thou assured that thy faith hath saued thee and therefore depart in peace and enioy full rest and tranquilitie of conscience iustified by a liuely faith and fulfilled with loue Let all sicke soules that are laden with sinnes if they will be healed let them I say come in faith and assured hope to the true Phisition of soules which is Iesus Christ let them confesse their offences with sorow and wéeping let them wipe the féete of our Lord with their haire and they shall be restored made whole and recouer their health Let your superfluous riches be giuen among the poore and not spent in feasting dronkennes and pompeous apparaile And after that the sinner with great loue and liberalitie hath thought vppon the poore speaking to them with great gentlenesse helping them in their néede as well with good counsell as with almes déedes and liuing as the rule of Gods word requireth in holinesse and righteousnesse he shall be sure to receiue peace and quietnesse of conscience and be reconciled to God the father for the merites of his deare Sonne Iesus Christ his death and passion to whom be all honour and glory for euer and euer Amen ¶ THE KNIGHT HAVING RECEIVED THE holy Communion heard the sermon and ended dinner mounted into a chariot of triumph and was by Gods grace carried to the Pallaice of Vertue The vij Chapter IT cannot be knowen how much consolation I tooke by the Sermon of the good Hermit wherefore I was desirous to know his name the which I asked of Lady Memory who tolde me that it was good Vnderstanding Then I receiued the holy Communion which being ended and thankes giuen to God I meant to salute and gratifie him But before we went to receiue the holy Sacrament of the body bloud of our Lord Sauiour Iesus Christ I remembred the great loue of our Lord which humbly tooke vpon him our fraile and weake nature for our sakes became accursed and suffred most bitter death vpon the Crosse to deliuer vs out of the bondage of sinne hell and eternall death and to bring vs to euerlasting life I remembred also the loue which he shewed vnto me in drawing me out of the sinke of sinne wherein I was plunged ouer head and eares so that I was not onely drawn from my vnspekable sinnes but also made a Communicant of the mysterie of his deuine maiestie by faith And to the ende it might please him to giue me grace to receiue it aright I praied vnto him on this wise O sweete Iesus and louing Redéemer I yéelde thée thankes for thy vnspeakable loue by the which thou hast purged me from the filth of sinne and pluckt me by thy grace out of the darke dungeon of death Beholde I reconcile my selfe vnto thée most heartely beséeching thée that thou wouldest vouchsafe amongst the great number of thy benefites of thy great liberalitie to giue me grace to bée a faithfull pertaker of thy precious body and bloud represented vnto me vnder the visible forme of bread and wine O immortall King I am not worthy I confesse of so great á benefite yet I beséech thée as thou doest make the vnworthye worthye and the sinners iust so make me worthy to receiue this holy blessed and heauenly Sacrament to my soules health Féede my sinfull soule O Lord with thy spirituall bodie and let thy bloud reuiue and quicken my spirite O make me by thy grace dailye encreasing in me a member of thy mysticall bodie that I maye bée included within the couenaunt and blessing which thou madest with thy Saints and Apostles in thy last Supper communicating vnto them the holy Sacrament of thy bodie and bloud and consequently that I maye be of the number of them which according to their vowe and promise made in Baptisme doe liue in faith and by thy grace are receiued into the company of Saints Amen This Praier being ended with all reuerence and deuotion I receiued the holy Sacrament and that being ended we went from the Chapple into a great hall where I met the good Hermite Vnderstanding whom when I had saluted and he me I thanked him for his good Sermon Then as wee were talking Gods grace saide vnto me Sir Knight I giue thée for thy Gouernour this good Hermite Vnderstanding belieue his counsell and doe what he commands thée Then I remembred my olde Gouernesse Folly whom I left in

by dooing other good déedes and yet giue God his due and single loue Nowe these things are not Charitie it selfe but the works of Charitie We say then that God ought to bée loued in doing good deedes and in kéeping his commaundements but this loue ought to be entyre without respect of profite or reward To loue GOD orderlye aboue all thinges is to referre thy selfe and all thy goods to GOD so that all which thou louest wishest doest and leauest vndone thou oughtest to loue to wishe to doe and leaue vndone for the loue of GOD and his glorie Thus referringe all to the honour and glorye of GOD thou louest GOD aboue all things orderly and accomplishest as much as in thée lyeth What is written in Deutronomie and in Saint Mathewe where it is sayde Thou shalt loue the Lord thy GOD with all thy heart with all thy soule and with all thy strength For what other thinge is it to loue GOD with all thine hearte with all thy soule and with all thy strength but to referre all things to GOD and to his glorye all our thoughts all our wordes all our works all our wayes all our purposes and all our intents To loue God therfore aboue all things orderly is to referre to God and his glorie our selues and all that is within without vs which we cannot well doe if our thoughts if our wordes if our workes and our wayes be not good and acceptable vnto God To loue God preciously is to loue him so déerely and so much to esteeme of him y t for no cause thou wouldest loose him nor his loue but wish rather to loose thy goods thy lands thy lims thy life and the loue of all the world This indéede is to loue God louingly when without respect of profit we referre to God and his glorie all that we haue our hearts our hands our lips to praise and magnifie him and to set foorth the greatnesse of his diuine maiestie omnipotencie To loue God then for the loue of himselfe is to loue God because he is good And he that loueth God in this sort shall be sure neuer to miscarrie or perish Do loue thy neighbour it is required that thou doe it in God or for the loue of God Now thou must vnderstand that euerie man is thy neighbour when either thou to them or they to thée can shew mercie or relieue by succour helpe So that euerie reasonable creature is thy neighbour whersoeuer he dwell in the world Thus are the Saints in heauen thy neighbours by whose example thou art helped and taught to liue godly wherefore thou oughtest to loue them and all mankinde for the loue of God or in God Thou oughtest to loue thy neighbour because he is good or because he should be good then thou louest him indéede for the loue of God euerie man which is a sinner thou oughtest to loue not because he is a sinner but because he is a man for the loue of God Thou oughtest to loue in the sinfull man that which he hateth and to hate that which he loueth The sinfull man loues sinne filthynesse and iniquitie which thou oughtest to hate The sinfull man hateth his soule and the puritie of nature which thou oughtest to loue For sinne is against nature it defileth nature it oppresseth nature yea it quencheth nature and he that committeth sinne killeth his owne soule and corrupteth nature Thou oughtest then to loue the soule and the nature of the sinner but not his sinne And when thou giuest almes to a sinner being in néede thou oughtest not to do it because he is a sinner but because he is a man of the same nature which thou art some be thy friends and some thine enimies Thy friends thou oughtest loue in God least louing them otherwise thou shouldest offend God Thy enimies thou oughtest to loue for the loue of God as if he offend thée by word or déede and doth repent him and asketh thée forgiuenesse thou oughtest for the loue of God to forgiue him with all thy heart to receiue him into true friendshippe and familiaritie Againe if thy enimie be obstinate and wil not cease to persecute and trouble thée although thou canst not presentlye forgiue him yet thou oughtest not to hate him but rather to doe him good to be readie alwaies to pardon him and then chiefly when he shall require it Yea thou oughtest to do him what good thou canst in his néede By that which we haue spoken already it appeareth that thou oughtest to loue all men liuing both good and badde friendes and foes no worse then thy selfe Our Lorde and Sauiour had an eye to the loue of our neighbour when he said in the 7. of Mathew All things that thou wouldest thy neighbour shoulde doe vnto thee doe thou the lyke to him Whosoeuer then doth to his neighbour as he wold his neighbour shuld do to him loueth his neighbour as himself But this is to bée vnderstood according to God and reason For if one offering to pleasure thée bring thée a Wench to lye with thée or lende thée a sworde to fight and kill an other as reason shoulde instruct thée to refuse such offers so the loue according to GOD shoulde teach thée obedience and they both ought to be rule of thy lyfe and the lights to guide thée in darke places Thus farre haue wée declared in as much breuitye as we coulde howe a man ought to loue GOD and his neighbour Now intend we to shew the effects and due praises of Loue or Charitie THE EFFECTS AND PRAISES of Loue or Charitie The sixt Chapter NO tongue in the worlde canne tell for truth all the excellencye of the effectes and praises of Charitie For first of all shee makes men the children of GOD and heires of heauen accordinge to that sayeng of Saint Iohn Beholde what Loue or Charitie the Father hath shewed vnto vs to make vs the children of GOD. Saint Paule also sayth That all those which bee led by the spirite of GOD are the children of GOD. For you haue not receiued the spirite of bondage to feare anye more But you haue receiued the spirite of adoption by which wee crye Abba Father and that same spirite which is the spirite of Loue or Charitie beareth witnesse with our spirite That we be the children and heyres of God and coaheires with Christ. Canne wée desire a thing more excellent then to be the children of GOD and heyres of heauen What dignitie is that to boast off Such as haue a féelinge of the loue of GOD in their heartes haue bolde-nesse and courage inough though the worlde contemne them For this is certeine that they whome the worlde hateth are not the children of the worlde but the children of GOD as contrarywise such as the worlde loueth they indéede are the children of the worlde and consequently the children of the Diuell Secondlye Charitie worketh the cause in vs that GOD dwelleth in vs.

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