Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	faith_n	holy_a	jesus_n	7,332	5	5.7358	4	false

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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

cōuerted Whē thou séest a sinner openly led to his last end to lose his life by law know y t thou stādest a sinner before god as wel as he although before the world thou be estéemed better The life and death of our Lord sauiour Iesus Christ is a glasse for all faithfull Christians to looke in Wherefore with a good deuotion lead thou an holye life by his example take paines to follow his humilitie his sobrietie his chastitie his goondnesse his charitie his patience his compassion and all his other vertues Ther is no schoole wherein a Christian maye so well learne to liue well as in the contemplation of Christs life conuersation thou must oftentimes think on thy last end as death iudgement hell heauen perseuer in praier in goodnes to the death so thou shalt please God not be loth to dye Remember the end saith y e wise thou shalt neuer sin thou must often pray deuoutly to God whē thou wilt so do thou must draw thy selfe from all affaires For praier is a lifting vp of the hart to God and a priuate speach or communication of the soule with God If it be so were there any reason that a man shuld withdraw his cogitations from God or rather all outward busines put apart with all reuerence to submit thy soule before him All this notwithstanding it is not forbiddē in all our affairs to pray sing psalmes to Gods glorie and oftentimes with teares to saie the Lordes praier or anie other praier to that effect And heere by the way thou must vnderstand that the longest praier is not most profitablest because of the multitude of cogitations thoughts rising in the minde Besides that they must be deuout for the praiers which are done with deuotion with loue humilitie of the hart doth profit most as for all other praiers they are vaine and to no purpose If thou pronounce but three words as the Publican did saieng God be mercifull to me a sinner or as the Chananite said O sonne of Dauid haue mercie vpon me it is enough Againe be not curious of thy tongue or fine in speaking it sufficeth that thy heart speaks within thee and thy tongue though but bleatingly if vnfainedly it is well as we read of Moses and Anne Samuels mother True it is and no lesse fitte that both tongue and heart shoulde praise God and therefore be circumspect in thy praiers lest thou be reproued as our Lord reproued some saieng You knowe not what you aske In the first parte of thy Prayer thou askest Gods Kingdome according to Gods doctrine and also his Iustice. Then thou askest in thy prayer that God be knowen honoured glorified of all that his wil be done in all accomplished in all as well of men in Earth as of Angells in Heauen Thou askest increase of Faith Hope and Charitie remission of sinnes the grace of God and his glorie Worldly goods superfluously thou oughtest not to aske but necessarily to liue and with a measure for thy bodely health and for the succour of the néedie If thou be sicke poore or in aduersitie thou maist aske health riches or prosperitie so it be done to Gods glorie But if thine afflictions doe more aduaunce Gods glory then thy prosperitie doeth yéelding thy will to GODS will thou oughtest to aske patience and saie with a meeke heart Lord thy will bee done and not mine Euermore haue the feare of GOD before thine eyes iudgeing and condempning thy selfe for thy sinne and thou shalt not be iudged nor condempned of God Let no sinne so raigne in thée as to depriue thee of Gods grace and to tumble thée to eternall death Better it is to dye in trouble without sinne then to liue in prosperitie in sinne and better it is to loose thy life for Gods cause then to liue at ease and loose God and thy life too If thy senses be inclined to sinne be not dismaid for ther is a God to whom if thou pray will by the power of his grace suppresse that inclination Wherefore take courage when thou art tempted aske for helpe at God saieng O God make speede to saue me O Lord make hast to helpe me Lord God leaue me not but be my help O thou Lord God of my health Doe what thou canst to resist the Diuell and he shall goe from thée approch to God by Faith and he will drawe néere vnto vs by his spirite If the Diuell assault thée defie him and make thy mone to our Sauiour saieng Lord helpe me and he will helpe thee Doe thou thine indeuour and assure thy selfe that God wil make thée strong he will aide thée he will ease thée and in the end will set thee free from all vexations placing thée in the heauen of heauens the portion and inheritaunce of his seruaunts To this God and to Iesus Christ with the holy Ghost be all glorie honour and praise worlds without end Amen ¶ THE AVTHORS PERORATION OR Conclusion to the deuout readers or hearers The xij Chahter The xij Chapter I Thanke almightie God of his goodnes that I am come to the ende of the voyage of the wandring Knight by the which thou maist vnderstand that in following Folly and vaine Voluptuousnesse he forsooke God to the preiudice and hurt of his soule yea to the daunger of euerlasting damnation Héere thou maist learne that al voluptuous worldlings are the very subiects of Satan and that earthly goods and worldly pleasure shal quickly consume Thou art taught likewise what great clemencie God vsed to him drawing him by his Grace from the sinke of sinne wherein he was sunke how he was led to the place of Repentance and from thence to the Pallaice of Vertue where by Gods grace he is now and what goodnesse he hath found there thou hast heard at large The Lord graunt vs to lande where he is landed euen in the lande of promise promised to the Elect. And now to conclude I beséech your good courtesies that if any thing in this my labour mislike you interpret the same to the best and to lay nothing to my charge in the waye of presumption but commending my good meaning and allowing my will not to contemne but to speak well and esteeme of this my worke and to vse it for thy benefite and edification for the which ende I made and compiled the same And now I exhort you all in Christian loue and charitie that if by Gods grace you be resident in Vertues Pallaice to perseuer and continue there to the ende humbling your selues before God and alwaies trusting vnto his goodnesse not vnto your owne strength or merites acknowledging also Gods grace by the which you are as you are and of whome you haue that you haue Let all your confidence be in his mercie and in his goodnesse Furthermore if any féele and perceiue himselfe out of Vertues Pallaice by meanes of worldly vanities let him consider the great perill he is in and spéedely tourne to repentaunce with a contrite and sorrowfull heart requiring pardon of God and trusting wholly to the merites and passion of our Lord and Sauiour Iesus Christ. Let him not be ashamed to acknowledge his sinnes which if he doe he shall finde at Gods hands grace and mercie And now I beseech our Lord God to giue vs all grace to do according vnto that which heere is spoken for otherwise of our selues it is not possible that leading a life acceptable and agréeable vnto his holy wil we may in the end after the voyage which we haue to passe in this world sée and enioye possesse and haue the full fruition of that glorious Citie of Paradise where true blessednesse and perfect felicitie dwelleth euen in the habitation of God almightie vnto whom be all honor glory power dominion for euermore Amen FINIS GLORIE TO GOD. ¶ Imprinted at London by Thomas East Pro. 11. Eccle. 32. Mat. 12. Luke 6. Gen. ●● The beginning of Idolatrie Ninus the sonne of Bell and third king of Babilō Exo. 32. Trabeta vvādred a long time like a vagabond from coūtry to coūtrie Berosus Exo. 1. Exo. 14. Nu. 16. 1. Kin. 21.26.31 2. Ki● 1.12 Kin. 13.11 4. Kin. 12. 3. Kin. 18 21. Iohn 1. Iames. 4 Luke 6. Mat. 7. Eph. 4. Repentance cōmeth by loue and feare Act. 9. Luc. 23. 3. King 19 Esay 45. Esay 35 Ezechi 18 Ioel. 2. Micheas 7 Iohn 3. Luke 15. Rom. ● Heb 4. Chron. 33. Luke 7 Iohn 4. Act. 9. Tim. 1. Psal. 93. Psal. 93. Rom. 6. Esa. 61. Psa. 80. 2. Cor. 7. Esay 66. VVis 7. Cor. 3. Cor. 6. Rom. 10. Rom. ● Iere. 17. 1. Iohn 3. Rom. 8. 1. Iohn 3. Rom. 8. 1. Iohn ● Iohn 14 Psa. 41. Ioel. 1. Iohn 17. Mat. 24. Mat. 18. Eccle. 7 Luc. 18. Mat. 17 Ezo 1. 1. Kin. 1. Mat. 20 Mat. 5.

subiects who hearing y e Apostles preach quite abandoned and gaue me ouer I gouerned Nero the sixt Emperour of Rome who at y e beginning of his reigne was good and vertuous but after he had possessed the Empire fiue yeares he became most euill and wicked and was giuen to lecherie and filthinesse This mā was a murtherer he slew his wife his mother diuers other honest persons of which number Seneca was one hée was the first persecutour of the Christians and put many good men to death as for example Saint Peter S. Paule with other But this tyrant being vpon a time vngarded wanting about him his lieftenants Chaptaines of warre the Senators and states of Rome sought meanes to punish him for anger whereof he killed himselfe and the souldiers that were sent to seeke him founde him dead in the field I gouerned Antonine Bassian Caracalla the ninetéetenth Emperour of Rome who by my counsell killed his brother Geta besides that he married his stepmother desired Pompinion the great Lawier to excuse his murther Who aunswered him That he was not so willing to excuse a murtherer as he was to disclose him the Emperour vnworthy of so good an answere kilde the Lawier I gouerned Varius Heliogabilus the .xxi. Emperour of Rome who by my counsell liued so disorderedly that he left behind him no memorie of honest life but infamy shame This mans own souldiers slew him threw him into a ditch because his body would not sinke to the bottome they dragged him out againe with a hooke hurled him into the riuer of Tiber. I gouerned quoth Folly Iulian Apostata the .xxxix. Emperour of Rome who in his thought was so wise well giuen that he was made Reader in the Church of Nicomedia This man trauailed to Athens where he studied Philosophie but he staide not long in that good purpose for by the counsell of me Folly he renounced the Christian faith became a reuolt an Idolater I perswaded him to persecute the christians least they should encrease seauen for one I moued him also by my subtile deuice to root and wéed them out quite which thing hée meant to doe but he was kilde within two yeares after béeing slaine in Persia and yéelding vp his euill spirit he lifted vp his bloudie hand to heauen in contempt despite of Iesus Christ making this out-crie Now O Galilean thou hast the victorie I gouerned the false Prophet Mahomet and counselled him to make a booke to intitle it Alcaron and to expounde thinges in the holye Scriptures carnallye which he did and that lawe is yet continued in the greatest partes of the worlde I gouerned Messaline an Empresse the noblest whoore in the worlde who being but newly married to Claudius fift Emperour of Rome an old gentleman when she found by proofe that her husband was insufficient vnable to satifie her lecherous desires by my counsell oftentimes she disguised her selfe into mens apparell and went to the common Stewes wheras she abused her body with a great number returning backe no better then a bitch and vaunted that she had vanquished and gone beyond all the whoores in the house of bawderie When the wandering knight had heard these wonderful discourses vttered by Folly hauing in him some sparkle of reason inclination of nature he thought himselfe foolish if it were not in him to iudge of déeds so mischeuous ill And being no longer able to kéep silēce he brake his mind to Folly finding great fault w t this vnsatiable Empresse insomuch y t he cried out with a lowd voice said Fic fic fic filthy bitch vilde whoore worthy to be tied to a tree starke naked deliuered to greedy dogs rauening birds to be deuoured Thē I asked Folly what was y e end of this wicked woman who tolde me y t the Emperour put her to death because she was not content with hir lawful hausband but married an other man whose name was Silius Whervnto I assented saieng y t it was a good deed for ther néede no more but thrée such detestable filths in al Fraūce to spoile y e whole realme This tale of Follie touching her déeds exploits hir deuises practises her prouocatiōs counsels as it being lōg straūge I am not able to repeat as it was spokē but haue nakedly recorded so much as resteth in my remembraunce which thing I haue the rather done to the end that all deuout Christian readers might willingly learne throughly know what great wickednes they commit in following the euill counsell of dame Folly Euerie one ought to forsake her for y t the end of such as be ruled by her preceptes tread in her paths daūse after her pipe is proued by experience to be daungerous deadly and dampnable But now let vs returne to our voyage and former matter ¶ THE VVANDRING KNIGHT FINDING TVVO waies and doubtfull whether of them to take there chaunced to come vnto him Vertue and Voluptuousnesse either of them offering to conduct and guide the Knight on his way The sixt Chapter SO long lasted the talke of Folly that wée had worne out the way well the Sunne went lowe In the ende we came into a straight where we found two wayes one lay on the left hand which was faire broad and entring into a goodly gréene Meddow the other on the right hand which was narrow rockie and full of Mountaines Being then in a perplexitie and doubtfull which of those waies I might take Folly told me that the way on the left hand was best and fairest and Temeritie my horse kept a flinging to goe that way so that I had much adoe to rayne him in Then saide I to Folly that I feared least the gréene grassie way would lead vs into some ditch and quagmire where we should sticke fast Besides that I was more then half discouraged with hir tales which she had tolde me and though I in heart hated them yet notwithstanding custome caused me to vse them not being able to doe otherwise without Gods grace Héerevpon I was resolued to take the way that lay on the left hand Folly kéeping me companie But as we were thus talking together I espied two Ladies comming towards the place where we stoode which made me very glad One of these Ladies rode vpon a white horse and went in a gowne of costly colours brauely imbrodered with néedle worke in the which border the thrée Diuine and the foure Morall vertues were written This Lady was very beautifull and she séemed naturally to bée fraught with godly graces and gifts she had a neate body a swéete countenaunce a modest gesture hir face was not painted she was alwaies very courteous she pretended authoritie and reuerence without flatterie she was not sowre nor grim but louely and amiable The other Ladie rode vppon a rats coloured horse and went in a chaungeable coloured gowne garnished with gold and excessiue cost she wore

foolish worldlings harken you vessells of Voluptuousnesse This teacheth you assuredly wherein consisteth all your Felicitie and how it is damnable Consider S. Iohns wordes That the world shal passe the concupiscēce of the same What meneth he by y e world nothing else but as S. Austen saith All worldlings louers of Voluptuousnes which prefer visible things before inuisible y e flesh before the spirit Satan before Iesus Christ euen as commonly we cal a house good or bad according to the vsage of thē y t dwel in it The eye the flesh y e pompe of lyfe is the worldlings felicitie y t is their heauen If all goodnes come of God as most true it is that concupiscence of the eie of the flesh the pride or pomp of lyfe cōmeth of the diuell are not they deceiued y t thinks it good or fixe their affection to follow it I could saie ther is a gnawing conscience to torment the worldlings I could say y t the voluptuous man hath the wrath of God hanging ouer his head I could saie eternall death is reserued for his reward After excessiue eating drinking comes surfets agues head-ach losse of wit dropsies losse of appetite griping in y e guts palsies weakening of y e body infamy shame Now to Venory wherin y e voluptuous man taketh such plesure as in nothing more First what pains what sorows what tormēts anguish hath the lewd louer before he can cōpasse his desire Their desire cannot be atchieued without losse For we sée that lecherie and gluttonie bréedeth pouertie which is a very heauy burthen But I imagine it costeth nothing as oftentimes it chaunceth mouing such as be rich yet notwithstanding they féele euen what follows namely losse of body soule Touching the sin of lecherie a man therein is like vnto a beast For in his blinde delight he is depriued of reason therfore y e deede declareth it selfe to bée damnable This sin bringeth her reward in this world as dropsies palsies leprosies gowtes burnings botches French poxe which is y e very worst the commonnest y e loathsomest the most infectious disease of al besids y t banishmēt frō al honest company decay of strength losse of good name fame Doe you count him a happy man which spends his daies in drōkennesse lechery hauing heere so many hels Abstinence or forbearance doth not warne thē to take héed therof though it be their onely medicine Now touching concupiscence of y e eyes wherby couetousnesse desire of riches is vnderstood First though gold siluer be but carth what vexation hath the couetous man to atchiue it He saileth ouer tempestuous seas he climbeth ouer monstrous moūtains he diggeth déepe into y e bowels of the earth he suffereth hunger thirst colde heat a thousand mischiefs One is drowned another kild the third robbed he y t hath obteined his purpose liueth in feare to lose it the couetous man suspects euery body It is not cofers ful of coine y t can make men happy Our Sauiour tearms it trash thornes because it pricks y e hart corrupteth both body soule S. Paul saith He that wisheth wealth in the world falleth into temptation Is not Iudas an example who in a case of couetousnesse hanged himselfe Now to concupiscence of pride He y t hath honour authoritie might estimation dignitie in the world thinketh he is happy but such are loden w t vnhappinesse For what paines labour vexation endures y e ambitious man before he can come to dignitie honour authoritie And when he hath it with all these vexations he is not sure how long he shal enioy it We see oftentimes Fortune turnes hir whéele that the ambitious ende their liues with infamye Take an example of Priamus king of Troy who flourished in friendes riches honour and might kinred and children did not he and his ofspring y e greatest part of them die most miserably as for y e rest they became seruitudes wer at length kild in Troy Croesus king of the Lydians as rich mightie as he was after he had reigned .xv. years he was vanquished by king Cirus lost his realme was carried away captiue led all y e rest of his life like a slaue Dionysius the cowardly king of Sicil was hunted out of his realme and became so poore that hée kept a Schoole in Corinthe by teaching little children he got his liuing verie poorely God wot and beggerly Mithridates king of Pontus a rich and mightie Prince he subdued .xxii. Nations wherein some saye all languages were spoken yet he for all that after he had wearied the world with warres was forsaken of his owne people pursued by his owne sonne ouercome by subtiltie insomuch that he was glad to desire a French man to kill him who did so and that was his end Valerianus the great Emperour of Rome euen he that persecuted the Christians and did much mischiefe was taken by his enimie the king of Persia who against the lawe of armes made him lye downe whiles he troad on his back to leape on his horse Baiasethes the fourth king of the Turkes was vanquished by Tamerlanes a Tartarian and king of Scithia who kept him in a cage like a beast and with a golden chaine led him like a Spaniell throughout all the armie yea he was glad to féede vnder Tamerlanes table like a dogge And therfore let this be a conclusion that honour authoritie dignitie is no heritage Moreouer what labours trauailes vexations perills do Princes passe through euen at this present to mainteine themselues in their estates What warres and slaughters haue bene committed partly to get and partly to kéepe rule and regiment whereby you may perceiue that worldly felicitie is ful of ficklenes Ambitious worldlings cannot play with their pleasures if they haue not first passed some of these vexations In youth men runne their race without regard of conscience but when age comes on nothing left for lust whē white haires a walking staffe or crutch a paire of spectacles Cotton put in the eares when none of these things can helpe him then must he endeauour the gnawing of conscience which Voluptuousnesse kept hidden a long time Whatsoeuer is pleasant to youth the same is vnpleasant to age And what comfort may an olde man conceiue when he can thinke vppon no time of his youth that was well spent and vertuously bestowed What discomfort is it when cōscience accuses the old man of his young yeares wickedly wasted But as the elect line in hope so doe the reprobate in dispaire He that followeth Voluptuousnesse is Gods enimie For Saint Iames saith He that loues the world hateth God You may well thinke that sin is hated of God when he suffered his onelye sonne to dye vppon the Altar of the crosse for this ende that sinne should not bée vnpunished And why was it but because the sinnes of Adam

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