Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	holy_a	soul_n	16,669	5	5.2335	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07625	The testament of William Bel. Gentleman Left written in his owne hand. Sett out above 33. yeares after his death. With annotations at the end, and sentences, out of the H. Scripture, fathers, &c. By his sonne Francis Bel, of the Order of Freers Minors, definitor of the province of England: guardian of S. Bonaventures colledge in Dovvay: and professor of the sacred Hebrevv tongue, in the same. Electo meo fœdus excidi	Bell, William, d. 1598.; Bell, James, d. 1643.	1632 (1632)	STC 1802; ESTC S113723	71,054	197

of brothers Friendship of neighbours Man and wife that agree well together c. Line 7. VOWED CHASTITIE That is conjugall chastitie or as they vow that are of the third order of S. Francis in the world and amiddest the cares therof I REQVIRE AND CHARGE YOV That is here charged is like the charge of old Tobias laid vpon his sonne Tob. 4.3 Sonne if I dye burie me and despise not thy mother Honour her all the dayes of thy life and doe vvhat is pleasing to her and doe not make her sad c. Pag. 33. § 18. CONTINVALL PRAYER Againe the author vrgeth this point as a thing for this life most necessarie Aske and it shall be given Mat. 7.7 21.22 PROVINCIALL DARKENESSE This terme he vseth because in respect of the vvhole Catholike Church from which it received the light of faith this Kingdome as also any other is but a Province and as it is a province in the respect of the light so also in respect of the darkenesse which it hath falne into by shutting it selfe from the vvhole So in regard of S. Francis whole Order spread through all the vvorld this Kingdome is called the Province of England Pag. 35. § 19. FERVENCIE OF ZEALE The first condition he requireth in Prayer is FAITH wherof Iacob 1.6 Let him pray in faith not wavering for he that straggereth is like a vvaue of the sea moved and tossed vvith the vvind Let not that man thinke he shall receiue any thing from God Marc. 11.24 Luc. 11.9 Ioan. 14. 13. 16.23 Prayer is an ascent of the minde to God Damascen lib. 3. de Fide cap. 24. Augustin Prayer is a pious affect of the minde directed to God Vigilate orate vt non intretis in tentationem Cyrillus Christ prayeth with 3. companions so must we vvith Peeter that is faith vvith Iames that is sequestration from the vvorld vvhich to vs is supplāted Iohn that is fervour of grace and Charitie Frequent prayer our Saviour taught praying the same thing 3. times Iterate not a vvord in thy prayer Ecclesiasticus 7. That is make it so full as thou needest not to supplie that vvas by negligence omitted 53. The prayer of him that humbleth himselfe penetrateth the cloudes c. CHARITIE He that turneth away his eares from hearing the law his prayer shall become execrable FERVENCIE The end of prayer well made is more fervent then the beginning for the motion encreaseth the heate Eccles 7. Better is the end of prayer then the beginning Of Prayer Clem. Alex. l. 4. 7. strom In the last acclamations of our prayer we stretch forth head and hands we stirre our feet to heaven by promptitude and alacritie of spirit flying towards the essence of which none layes hold but by intellectuall touch we striue together with our speech to raise our bodies aboue the ground we straine our erected and elevated soules by desire of better and better things to goe forward into the holy of holies through greatnesse of courage scorning to be kep● downe by the clogge of the bodie Pag. 35. § 20. OF THE EFFECTS OF PRAYER Let Moyses or Elias speake To winne in fight Exod. 17. 3. Reg. 17. 4. Reg. 6 17. 20. to stop the plague to binde the cloudes and let them loose Aske Helisaeas or king Ezechias what it is S. Peeter S. Gregorie S. Anthonie of Padua some one or all the multitude of Thaumaturgs since Christ or preaching of the Gospell shall declare And of the most sweet comforts therof beleeue the Author here or seeke by experience in thy selfe which better is to finde it out enquier among the hardly numerable number of Extatike Saints within the seraphicall Order even from S. Francis and S. Giles vntill these times wherin the B. Mother Louysa liues and many moe of little lesser note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapt extasie which is an abstraction and alienation and illustration proceeding from God by which God draweth backe the soule from aboue falne to inferiour things againe from inferiour to superiour and so shee is left halfe dead bereaft of the senses Pythagoras If thou leaving the bodie doest passe freely in to the skie thou shalt be an immortall God dead to this world Cicero When the soule is come to that state which is the highest degree of contemplatiue perfection then is shee ravished from all created likenesses and vnderstandeth not by acquisite species but by looking into the Ideas and by the light of them knoweth all things of which light Plato saith very few men in this life are made partakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attention or intention is of so much force in worke as the more secret Divines doe say that by words and prayers nothing can be done without intention Hence is the commun Proverbe Imagination maketh chance as Avicenna and others write Hence the Apostle I will pray in spirit I will pray in mind I will sing in spirit I will sing also in mind insinuating that vnlesse the mind attend the prayer is none and altogether voide Although working in holy things the defect of this attention doe withstand vs because the reasonable number and harmonie most efficacious in worke is wanting yet a greater obstacle it is to vs when our domestike works are contrarie to the sacred works Isaias 1.15 When yee shall multiplie prayers I will not heare because your hands be full of bloud In things of Religion no worke of any mervailous efficacie can be done vnlesse some of the supernall powers be present spectatour and accomplisher of the worke Humane nature can neither vndertake speech nor prayer of God without God nor yet doe any divine worke without him for it is so weake and dull as it hath no remedie of its nullitie but only some portion of divine light cōming from aboue without which no divine thing is done by vs. Iamblicus de Aegyptiorum mysterijs Those that can draw any thing more of the spectacle of God or of good doe oftentimes as it were oversleeping themselves at the most beautifull vision dye ............ Then shalt thou behold it when thou mayest haue nothing to say of it for the knowledge and contemplation therof is silence and rest of all the senses for he that hath vnderstood it can vnderstand nothing else nor can he speculate any thing else that hath seene it nor heare of anything else nor moue his bodie at all for all the correption of the corporall senses and motions resteth But searching over all the minde and all the soule it enlighteneth and withdraweth from the bodie and changeth the whole into the essence of God For possible it is O my sonne that the soule be deified in the bodie of a man when it hath seene the beautie of good which is to be deified .............. oftentimes the mind flyeth out of the soule and at that time the soule neither seeth nor heareth but is like a brute beast Hermes Trismegist clavis fol. 129. a 6. 132.

Sathan and 〈◊〉 ministers are taken in hand wherby our li● is continually endangered and sodeinly t●ken away wherof there be infinite natura● some ruefull tragicall examples A● having respect and regard of my fraile su●stance of my short pilgrimage in th● worlde and long account I haue to ma●● to my Maker in the worlde to come A●● desirous to make knowne to my posteri● the state of my soule and bodie I doe no● declare ordaine and publish my will a●● testament as a farewell to the vaine and disembling world and doe therby giue a●● bequeath deuise and declare in manner 〈◊〉 forme following §. 1. IN PRIMIS I giue and as a true Christian Catholike man bequeathe my ●oule into the hands and mercie of Almigh●ie God by faith confessing and in hope re●osing my salvation to bee in the only me●ites death and Passion of CHRIST IESVS ●rusting to raigne with him in glorie that ●or the redemption of mee and all man●inde raigned and triumphed over sinne ●eath and hell it selfe in the Altar of the Crosse Wherunto I implore and beseech ●he assistance by prayer of the blessed and ●mmaculate Virgin MARIE and of all the ●oly companie of heaven who being now ●n glorie members of the triumphant Church haue in Christ compassion of the members of the militant Church And I will that my bodie when it shall bee dis●olued into his first substance bee decently ●uried in the parish Church of Handburie ●r wheresoever else it sh●ll please God to ●ppoint §. 2. And for as much as in this ruefull decay ●f the Catholike religion and in this most ●iurious and troublesome time I as a true ●hristian and carefull father haue a zealouse care to leaue to all the world and especially to my Children for their imitation a Confession of my faith §. 3. Bee it knowne to them and to all the world that I professe and from my heart protest to liue and die a member of Christs true Catholike and Apostolike Church out of the vnitie and fellowship wherof there never was nor is nor can bee salvation what plausible perswasions or pleasing pretences soever now bee or by the divels drift may hereafter bee devised to the contrarie In which faith and vnitie of which Church I acknowledge God the Father my Maker God the Son my Redeemer and God the holy Ghost my Sanctifier three persons and one very and eternal God §. 4. I beleeue and hold the twelue Articles o● the Christian faith as the Catholik● Church teacheth them The Nicen● Creed and Athanasius Creed I hold an● acknowledge the ten commandements a God declared them to Moyses to be th● substance of the Law I beleeue there be in Christs Church seaven Sacraments or fountaines of grace wherby the holy Ghost doth by our receiving and vse of the same worke in our soules grace that is to say Baptisme Confirmation Matrimonie Confession Orders Supper of our Lord ●nd Extreame Vnction and that to be deprived of the vse of these is an impediment ●nd stopping of Gods grace in vs wherof many a Christian soule doth in this time of ●inne feele a ruefull losse §. 5. I beleeue that in the Sacrament of the ●ords Supper otherwise called the Sacrament of the Altar after the words of Conse●ration in the sacrifice of the Masse done ●y the Priest duely ordained there remai●eth the very Real presēce of Christs Bodie ●nd Bloud without any other substance of ●reatures and that all figurative speeches all ●pirituall meanings all glosses of words all ●●rmises of false spirits that suppose or teach ●he contrarie are derogatorie to the power ●f God and injuriouse to the salvation of ●hristian soules the words of the Gospell ●ying Take eate this is my Bodie and ●ke and drinke this is my Bloud §. 6. I beleeue that the examination of conscience and Confessiō of sinnes to a ghostly father is a worke necessarie to salvation as the Church of God doth require it and that it is the most comfortable meane to stirre vp the soule sunke into sinne vnto repentance and amendment that can bee and that by the often vse therof Gods grace doth wonderfully worke in our mindes and that by the neglecting of the same Satan worketh his will §. 7. I beleeue that the doctrine of the Catholike Church concerning invocation of saints prayer for the dead and holding of the place for purgation of soules dying in the state of grace and of christian workes to be effect of christian faith is a most sound and wholsome doctrine and that the new found Doctrine of sole faith is the fine force of Satan to deceiue the world §. 8. I beleeue and firmely avow that the holy Ghost since Christs ascension hath bin and continued with this Catholike and Apostolike Church teaching her all truth and so shall continue to the end of the world and that the gates of Hell shall never prevaile against her according to Christs promise And that the pretended reformers of Religion are Divels transformed into the shape of Angels of light fallne into the delicacie of wordly mens delights in this latter age of the world And that this is true may be proued by a sensible consequent First of the new pretēded reformed Religion there was never publike profession in the Christian world before these fortie or fiftie yeares last past or thereabouts then it being fifteene hūdred yeares since Christ established his Church either it is to be confessed that the Church and Religion that had beginning and continuance from Christs time vntill these pretended reformed dayes is the true Church and true Religion and that the contrarie is f●lse or else ●hat Christ hath not kept promise when he ascended saying that he would send to his d●sciples the comforter which should teach them all truth and cōtinue with them to the end of the world but to say so were blasphemie as I trust every Christian heart will affirme And Christs Church is no hidden thing for in the scriptures shee is cōpared to a Citie set vpon an hill that every one may see to a Candle set vpon a cādlesticke to lighten al that come into the house And a most ruefull and lamentable thing my deare infants it is that we should now condemne that Religion which we received first into this Realme aboue thirteene hundred yeares past and continued in vntill about fiftie yeares past and then altered into such a libertie of life a discharging of the conscience a carnalitie of pleasures a securitie of salvation a rash beleeving of spirits a condemning of the Fathers a pride af opinions a setting vp of sects a pretending of pietie a performing of impietie a dissolving of obedience and generally into such a pleasant safetie of sinning as I can not but in the charitie towards all Christians and especially of you my deare children that may haply liue to see and feele the truth of these things with an inward sorrow of heart remember §. 9. For conclusion I holde and

●herfore how small soever how soever to thy merits vnequall thancks-g●vings and when thou hast received ou● v●wes by prayer excuse our falts Adm● our prayers within the sacrarie of thy hearing bring vs ba●ke an antidote of reconciliation be it by thee excusable which b● thee we intrude let that become impetrable which with faithfull minde we aske receiue what we offer giue againe what w● aske excuse that we feare because thou ar● the only hope of sinners by thee we hope for perdon of our sinnes and in thee most blessed is the expectation of our rewards Holy Marie succour the wretches helpe the pusillanimous refresh the sorrowfull pray for the people stand for the clerecie make intercession for the deuout woman kinde lett all feele thy helpe that celebrate ●hy memorie Assist readily to the vowes of those that aske and to all repay the ●ished effect Let thy dayly studies be to pray for the people of God who blessed ●ast merited to beare the Redeemer of the world that liveth and reigneth world with●ut end Very worthy and iust is it to glorifie hee mother of our God ever most blessed ●nd vndefiled Chrysost in liturg more honorable then Che●ubins more glorious farre then Seraphins ●ho vvithout all corruption hast brought ●orth God vve magnifie thee the true mo●her of God haile Marie full of grace our ●ord is vvith thee blessed thou among ●omen blessed the fruit of thy vvombe ●ecause thou hast brought forth the Sa●iour of our soules To thee vve call most holy virgin Athan in Evag. de S. Maria Deipara be ●indfull of vs thou vvho even after thy ●eliverie diddest remaine a virgin Haile ●arie full of grace our Lord is with thee the orders of Angels and all men doe call thee blessed Blessed art thou aboue all woemen blessed the fruit of thy wombe Make intercession for vs O Mistresse O Ladie O Queene and Mother of God Greg. Nazian Traged Christi Thrice blessed mother light of virgins that dost inhabit the bright temples of heaven free from filth of mortalitie adorned now with immortalities stole yeeld a benigne eare to my words from on high and receiue I beseech thee O virgin my prayers Bernar. serm 2. de Advent O blessed inventor of grace bringe forth of life and mother of health let vs b● thee haue accesse to thy sonne that by the● he may receive vs who by thee was give● to vs. IMMACVLATE This is the prope● epithete of the Conception of our blesse● Ladie Others there are appropriated to he● virginitie as most entire most pure vndefiled not corrupted not stayned vntouched c. Whence may be gathered th● authors opinion of the immaculate Conception to be the same that our Seraphica● Order hath even from the beginning raise● and maintained both in Quire schoole that the B. Virgin was alwayes Immaculat● even in the first instant of her Conception as becōmed the Maiestie of God that w● to be borne of her vnspotted flesh Cāt. 4.7 Thou art all immaculate c. Pag. 17. § 1. lin 15. MEMBERS OF THE TRIVMPHANT CHVRCH HAVE IN CHRIST COMPASSION ON THE MEMBERS OF THE MILITANT CHVRCH By reason of their vnion For we beleeue in the holy Catholike Church the cōmunion of Saints The right order of confession required Aug. in Encheridio c. 56. that after the Trinitie the Church should be adioyned as a house to the dweller and to God his Temple and to the builder his Citie The which is here to be taken whole not only in that part in which it is a pilgrim here on earth from the Sunne ri●ing to the setting of the same praysing the name of our Lord and after the captivi●ie of oldnesse singing a new song but ●lso in that part which alwayes hath adhe●ed to God in heaven from the time that it was first created and hath experienced no evill of his fall this stands fast blessed ●n the holy Angels and helpeth as it ought ●o doe his part that is in pilgrimage be●ause both shall be one by companie of e●ernitie and now is one by the band of ●haritie which whole is instituted to ●orship one God Psalm 118.63 David said while he was yet living I am partaker with all that feare thee and keepe thy commandements 1. Cor. 12.12 As the bodie is but one and yet hath many members and all the members are but one bodie so also Christ for in one spirit we were baptized into one The eye cannot say to the hand I need not thy helpe nor the head to the feet you are no● necessarie for me God hath tempered the bodie giving to it that wanted the more aboundant honour that there might be no schisme in the bodie but that the member together might be carefull one for another and if one member feele any smart all th● members doe condole with it or if any on member receiue any comfort all the members doe congratulate with it and you ar● the bodie of Christ and members of h● members c. S. Maximus serm de SS Octavio Advētitio Salvatore martyribus Taurinēsibus All martyrs are most devoutly to b● worshipped but especially those are to b● honoured of vs whose reliques we haue 〈◊〉 possession for those helpe vs with the prayers but these with their passion wit● these we haue familiaritie for they be a●waies with vs they dwell with vs that i● they keepe vs whilest we liue and receiue 〈◊〉 when we dye here lest vvee offend the● lest the horrour of hell invade vs. To th● end it vvas ordayned by our forefathers that our bodies should be laid by the Saints boanes that vvhilest hell feareth them paine may not come at vs vvhilest Christ illuminateth them our darcknesse may fly away Resting vvith the holy Martyrs vve escape hell by their merits but not vnlesse vve be fellowes vvith them in their sanctitie Pag. 17. § 1. lin 18. In opinione Doct. subtilis INTO HIS FIRST SVBSTANCE This can not be physically vnderstood but is morally taken for death He dyed the 29. of Iune 1598. of a consumption vvherof he lay sicke almost a yeare at his manour house of Temple broughton and was according to his will buried in S. Maries the parish Church of Handburie in the place vvhere the high Altar stood in the time of Catholike Religion Of vvhat age he died I know not but gather that he could not vvant much of 60. It is evident in the Testament that he lived 40. yeares and vpward vnmaried aftervvard he had 12. children borne him by one vvife at 12. severall births Howsoever the life vvas short for a man of his vvorth and yet long by reason of the vvorth of it As it is said Sap. 4. He that is consummate and perfected in short time hath accomplished many times and ages De fato sane in●ellige Seneca Epist 4. de breviori vita non curandum Our care must not be to liue long bu● to

a. 6. Plato in Tymaeo The soule that often and with greatest intention contemplateth divine things with such nourishment waxeth so strong and able to get out as it over-groweth the bodie and overgoeth it more then the nature of the bodie is able to beare and with the most vehement tossings therof doth sometimes as it were fly out of it or as it were seeme to dissolve it Marsilius Ficinus de studiosorum sanitate tuenda lib 1. cap. 4. S. Bernard serm 52. de modo bene viuendi When in the sight of God thou singest Psalmes and Hymnes handle that in thy minde which thou singest with thy voice Let thy mind agree with thy voice let it accord with thy tongue doe not thinke one thing and sing another If thou sing one thing in thy mind and another in thy voice thou loosest the fruit of thy labour If thy bodie stand in the Church and thy minde wander abroade thou loosest thy reward Whence it is said This people honoureth me with their lippes and their heart is farre from me But as the Apostle saith I wil sing in spirit I will sing also in mind I will sing with mouth and heart Good therfore it is alwaies to pray God with mind It is also good with sound of voice and Hymnes and Psalmes and spirituall Cantikles to gloriefie God Idem in meditationib c. 8. Ineffable is the dignation of the Diuine bountie that daily seeth vs wretches averting our eares hardening our hearts and nevertelesse calleth vnto vs Isaias 46. Psal 45. saying Returne prevaricatours to the heart take heed looke to it for I am God In the Psalme God speaketh to me and I to him and yet when I say a Psalme I attend no● whose Psalme it is Therfore I doe grea● iniurie to God when I pray him to heare my prayer hich I that make it doe no● heare I pray him to attend to me and I do● neither attend to my selfe nor him bu● which worse is tossing vnprofitable and vncleane things in my heart I cast a horrible stinke before his face Franciscus Georgius Harmonia Cant. 3. modul 20. Wh●n v●e come once to the first highest we must rest goe no farther because farther then the highest nothing can be givē hereof Ieremias Shee shall sit solitarie hold her peace because shee hath elevated her selfe aboue her selfe Psal 4. And David In peace in the thing it selfe wil I sleepe and rest and againe Psalm 65. vulgat 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence is thy prayse God in Syon Which said shee must be silent because shee is now come to the place where silence is because there every one becommeth inward and most inward with the highest so that forgetting all exteriour things and separate from them all shee hath none to vvhom shee may speake cōversing only vvith him before vvhom there is no speech required because he beholdeth all things and withall because shee beholdeth and is delighted with those things which if she would she cannot expresse hence therfore she must be silent vnlesse by the command of her Prince shee manifest something to inferiours according to the capacitie of them that are to receiue it for their profit As S. Dionys saith of the Angels That they be declarers of the divine silēce as cleere lights interpreting that which is in secret c. Pag. 36. lin 7. INPRISONMENT IN AN INNOCENT CAVSE Non poena sed causa As death in an innocent cause maketh a Martyr so imprisonment and other sufferings in like cause maketh a Confessour in whose number I am verie confident in the goodnesse of God I may place the Author of this Testament who not onely in death but all his life and in everie occasion hath confessed Christ and his Church with constancie and perseverance S. Max. hom 59 2. de S. Eusebio And the caution of the Divine word Praise not a man in his life is as it were a command to Praise him after life Praise him after his consummation Pag. 37. § 21. lin 9. YOVR SEVERALL CALLINGS He speaketh of states by which men are setled in the world to become apt members in the bodie of the common-wealth as Governours or Magistrates Doctors in Theologie Law Medicine or Practitioners in any of the sciences or liberall artes Religious in any of the Regular Orders that serue the common-wealth in Preaching administring Sacraments Sacrifices Prayers Comforting the afflicted disposing to life everlasting the dying and all works of mercie in any of the severall states of the Plebeians or the Mechanike arts whatsoever and not alone of those that the Prince-Apostles speake of vocation to the faith 2. Pet. 1.10 Doe your endeavour brothers more and more by good works to make sure your calling and election Et Ephes 4. I beseech you walke worthily in the vocation wherin you are called c. Yet of the former callings S. Paul seemeth to haue admonished 1. Cor. 7.20 Every one in what vocation he is called in the same let him remaine Thou art called to be a servant let it not trouble thee but if thou cannest become a free-man doe in Gods name He that in our Lord is called a servant is our Lords freeman And he that is called to be a free man is the servant of Christ Pag. 37. § 22. lin 6. TIME AN ENEMIE TO THE THRIFT OF A DISTRESSED CONSCIENCE Riches that are seldome gotten together with a good conscience are with more danger of detriment to the conscience gotten together in short time Matth. 19. A rich man shall hardly enter into the kingdome of heaven id Marc. 10. And Luc. 6. Woe be to you rich men Whence the Apost 1. Tim 6.17.18 Command the rich men of this world to giue easily Every rich man is either vniust or the heire of some vniust man Hieronym lib. 2. in Ierem. cap. 5. paulo ante finem epist ad Hedibiam q. 1. in medio All riches descend from iniquitie and vnlesse one man loose another cannot finde whence that common saying seemeth to me most true That every rich man is either vniust or the heire of one vniust B. Laurent Iustinian said that riche men could not be saved but by Almesdeeds We burne in Avarice and disputing against money lay open our lappes to gold and nothing is enough for vs. What is said of the Megarens may well be applyed to the miserable churles They build as if they were to liue ever they liue as if they should die the next day Hieron ad Geront de monogamia Tom. 1. Not he that little hath but he that much coveteth is poore Seneca lib. de paupertate No man liveth so poore as he was borne Seneca lib. de providentia divina Children of Adam a covetous and ambitious kind hearken What haue you to doe with earthly riches and temporall glorie which neither are indeed nor are yours gold and silver is it not earth red and white which only mans error maketh or rather reputeth pretious