Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	common_a	deal_n	great_a	143	3	2.1542	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09100	A defence of the censure, gyuen vpon tvvo bookes of william Charke and Meredith Hanmer mynysters, whiche they wrote against M. Edmond Campian preest, of the Societie of Iesus, and against his offer of disputation Taken in hand since the deathe of the sayd M. Campian, and broken of agayne before it could be ended, vpon the causes sett downe in an epistle to M. Charke in the begyninge.	Parsons, Robert, 1546-1610.; Charke, William, d. 1617. Replie to a censure written against the two answers to a Jesuites seditious pamphlet.	1582 (1582)	STC 19401; ESTC S114152	168,574	222

let vs pardon hym this for that he confesseth hatred to haue bene the cause Yet notwithstanding I doe not see how anie learned or common honest man and muche lesse a pretended preacher of gods woord can iustifie such vnciuile and outragious tearmes against his brother by any pretence of Christianlike or tolerable hatred such as M. Charke I suppose wold here insinuate And that which he wolde seeme to alleage for his excuse in the replie that for tenne lines of railing gathered against hym he might haue gathered tenne leaues against me is neither to the purpose nor trew Not to the purpose for that yf I had answered him with bitter speache again being prouoked by his example and iniurie what excuse had this bene for him which begāne without exāple Secōdlye it is apparentlie false that he sayeth of me excusable by no other figure than by the license of a lie For yf we talk of leaues as printers accompt them there are but halfe tenne in the whole Censure But yf he take leaues as they are folded in that booke yet tenne leaues doe take vp a good parte therof VVhiche yf I filled vpp with railing tearmes onelie suche as now I haue repeated out of M. Charke I doe confesse my selfe to haue bene ouerseene and fault woorthie in writing But yf it be not so● as the reader may see thē M. Charks tōgue hathe ouerslipped in foloweing rather the Rhetoricall phrase of line and leaues than the fathefull report of a true accusation I may not passe ouer this matter so soone For that I thinke it of importance to discrye the spirites of vs that are aduersaries in this cause You know the sayeing of Christ ex abundātia cordis os loquitur Our mouth speaketh accordinge to the abundance of our hart I meane a man may be knowen by hys speeche as S. Peter sayd to Simon Magus vpon his onelie speeche In felle amaritudinis obligatione iniquitatis video te esse I see thee to be in the verie gaule of bitternesse and in the bondage of iniquitie And the scripture is plaine in this point Qui spiritum Christi non habet hic non est Christi He that hathe not the spirit of Christ appertayneth not to Christ. Now then yf we consider the quiet calme and sober spirit of Christ and of all godlie Christiās from the beginning and the furiouse reprochefull vncleane spirit of Satan and all heretiques from time to time and doe compare them bothe with the writings of Catholiques gospellers at thys daye we may easilie take a skantlinne of the diuersitie of theyr spirits I will not talke heere of euery hoote woorde vttered in Catholique bookes by occasion of the matter neither is this in question for bothe Christ and his Apostles and many holie fathers after them vsed the same some tymes vpon iust zeale especiallie against heretiques with whome olde S. Anthonie as Athanasius writeth beinge otherwise a milde● Saint could neuer beare to speake a peaceable woorde But for rayling and fowle scurrilitie suche as protestantes vse ordinarilie against vs among them selues when they dissent I dare auowe to be proper to them and theyr auncestours onelie VVhat more venemous woordes can be ymagined thā those of Scorpions poysoned spyders and the like vsed by M. Charke against reuerend men M. Hanmers tearmes of lovvsie crippled are but Ieastes For I passed ouer hys scurrilitie where he sayd in his first booke The first of your gentrie vvas Ignatius the creeple standinge vnder Pompeiopelis tovver and geeuinge the pellet ovvt of his taile VVhat a shamelesse slouuen ys this to write Shevv me Allen if thovv cannest for thy guttes sayeth D. Fulk is not this a Ruffianlike spirit in a preacher of the gospell But yf you will see more of this mans spirit read but hys answers to D. Bristow D. Allen and the rest Against M. Bristow he hathe these woordes with many more Levvde losell vnlearned dogbolt traiterous papist shameles beast of blockish vvitt impudent Asse vauntparler barkinge dogge and moste impudent yolpinge curre leaden blockish and doltish papist proude hypocrite of stinking greasie antichristian and execrable orders blunderinge blynde boosting bayard blasphemouse heretique blockheaded Asse And in his two bookes against M. D. Allen besides the former speeches and other infynitelye repeated he hathe these Brasen face and yron forehead O impudent blasphemer brainlesse brablyng Sycophant rechelesse Ruffian vnlearned Asse skornefull caytise desperat dicke O horrible blasphemer O blasphemouse barkinge horrible hellhounde In his booke that beareth a shewe of answere to M. D. Stapleton he vseth these tearmes amongest other Canckered stomake papist senseles blocke vvorthy to be shoren in the pole vvith a number of crovvnes popishe svvyne popishe boares gods curse light vpon you brasen face Stapleton blockedded papist shameles dogged of stomake slaunderer of grosse and beastely ignorāce dronken flemminge of dovvaye more lyke a block than a man Thus muche he hathe against thes learned and reuerend men wherof eche one for many respectes maye be counted his equall to say the least therfore in common ciuilitie setting a side all consideration of godes spirite wherof these good felowes make vaunte aboue other men thes tearmes or the lyke were not to be vsed as in deed amongest the gentiles they were not nor of any honest or Christian wryter since I might repeate a greate deale more of this ministers scurrilitie against many men whome forsoothe he answerethe for as one sayd well of hym he is the protestantes cōmō post horse to passe you any answer without a baite to any Catholique booke which cōmethe in his waye but it were to longe and lothesome to repeate all onely heare more what he sayethe in his booke against M. Martiall and by that iudge of his style against the rest He callethe him by one vile name or other in euery page of his booke as dogbolt lavvyer vvranglinge petifoggar egregious ignorant vsher goose asse prating proctor meete for a bōme courte arrogāte hipocrite impudant asse blockhedded and shameles asse blasphemous beast fylthie hogge beastely grunter shameles dogge blasphemous idolatour raylinge Ruffian slanderous deuill And is ther any iote of Christian modestie or godes spirite in this man is he to speake indifferentely more fytt for a pulpitt or for an ale benche surely if the pott were not at hand when he wrote this he discouerethe a fowle spirite within his breaste but yet not vnmeete for a man of his occupation And this now of the scollars but thinke you that the maisters were not of the same spirite reade Iohn Caluine and you shall see that his ordinarie tearme against his aduersaries in euery chapter almost especially whē he speaketh against his superiours as bishopes and the lyke is to call them Nebulones knaues which woorde beside the foule gaule whereof it procedeth is an vnseemelie tearme euen as that of M. Fulke when he calleth

sayeth that albeit the hoost seme to vs of a rounde forme insēsible yet who soeuer beleeueth it not to be the verie true bodie of Christe seing he hathe sayd it is excidit a gratia salute Suche a one is fallen from grace and saluation And S. Chrisostom sayeth we must not beleeue sense and reason in this matter Sed quoniam ille dixit hoc est corpus meum credamus etiamsi sensui absurdum esse videatur But because Christ hathe sayed this is my bodye we must bele●ue it although it seme absurd to our sense Hoc idem corpus cruentatum lancea vulneratum quod in caelum extulit This is the very same bodie vvhose bloode vvas shed and vvhiche vvas vvounded vvith the speare and vvhiche he caried vpp vvith hym to heauen All whiche notwithstandinge oure aduersaries haue founde out a new exposition of these woordes thys is my bodye affirming that it must be construed this is onelie the signe of my bodie For the whiche construction as they haue neither scripture nor auncient father for theyr warrāt or example so agree they not amongest them selues of this exposition For Luther in his tyme numbreth vpp eight dyuerse and contrarie expositions of Sacramentaries vppon these woordes cōming from eight diuerse spirits of the deuyll as he affirmeth And a learned byshop of our time hathe gathered 84. gyuen by diuerse sacramentaries vppon the same So that once goe oute of the highe waye and there is no ende of erringe And because I haue here made mention of Doctor Luther a man by M. Charks opinion illuminated singularlie by the holye ghost and compared to Elias by the common phrase of all protestants I will repeate here what he had reuealed to hym by hys holy spirit touchinge this interpretation of M. Charke and his felowes First he writteth thus to the protestants that is to the true Christians as he calleth them of Argentina Hoc diffiteri nec possum nec volo si Corolostadius c. This can I not nor vvill deny but yf Corolostadius or anie man els could for this fyue yeres haue persuaded me that there had bene nothinge in the sacrament but bread and vvine he should haue bound me to hym by a great good turne For I haue takē great care and anxietie in discussinge this matter and haue endeuoured vvith all my povver sinovves stretched ovvte to rydde my selfe of the same For I dyd vvell see that by this thing I might hurt the pope more than in anie other matter But I do see my selfe captiue no vvay being left to escape For the text of the gospel is too plaine and stronge and suche as can not easelie be ouerthrovvne by any man and muche lesse by vvoordes and gloses deuised by a phātasticall heade For I my selfe God forgyue me for it am too prone to that par●e so farre foorthe as I can perceyue the nature of my ovvne Adam Agayne the same prophet in an other place after many most detestable woords vttered against M. Chark and his parteners sayeth thus his spiritibus credat doceri veritatem si quem perire delectat c. Lett hym beleue that these spirites doe teache the trueth vvho deliteth to damne him selfe vvhereas in dede they began not theyr doctrine but by manifest lyes and novv doe defend the same onelye by lyes diuulging the same by corrupting other mens bookes not vouchsafing to heare the anguishes of our consciences vuhich crie saye the vvoordes of Christ are cleare and manifest eate this is my bodye And againe in a certayne treatise intituled against the phanaticall Spirits of sacramētaries He sayeth talking of this interpretation of the woords This is my bodye Age ergo quando adeo sunt impudentes c. Goe to then seing they are so impudent therfore I vvill geue them a Lutheran exhortation accursed be their charitie and concorde for euer and euer And after cōming to the expositiō of the sayde woordes he sayeth thus Doctor Carolostad vvresteth miserablie this pronoune this Svvinglius maketh leane this verbe is Oecolampadius tormenteth this vvorde bodye other doe boucher the vvhole text and some doe crucifie but the halfe thereof so manifestlie doeth the deuyll holde vs by the noses And agayne in the same worke he hathe these wordes To expound the vvordes of Christ as the sacramentaries doe this is the signe of my bodie is as absurd an exposition as if a man shoulde interprete the scripture thus In the beginning God made heauē earthe that is the Cuckovve dyd eate vp the Titling or hedge Sparrovv together vvith her bones Again in S. Iohn And the vvoorde vvas made fleshe that is a croked staffe vvas made a kyte This was the opinion of holy Luther towching our aduersaries interpretatiō or rather euasion and shift whiche I haue alleaged somewhat more at large against M. Chark for that he esteemeth and defendeth the man as a rare instrument of the holy ghoste VVhich yf it be true then woe to M Charke and his comparteners whose spirit is so contrarye to this mans holy illumination By this now it appeareth that the controuersie is not betwene vs whiche part prouoketh to scripture which doeth not but as it hathe allwayes bene betwixt heretiques and Catholiques which part alleageth true meaning of Scripture whiche thing accordinge to the councell of wise Sisinius to Theodosius the Emperour we desire to be tried by the Iudgement of auncient fathers indifferent in this matter for that they lyued before our cōtrouersies came in question But our aduersaries will allow no exposition but theyr owne whereby it is easie to defeate what soeuer is brought against them ether scripture or doctour For examples sake to proue that we may lawfullie make vowes are boūd also to perform the same being made we alleage the plaine woordes of the prophet vouete reddite domino vowe ye and rēder your vowes to god how will the aduersarie auoyde this think you M. Fulke answereth this text belongeth onelye to the olde testament But what may not be wiped awaye from vs that lyue vnder the new testament by suche interpretations Again to proue that there is some state of lyfe of more perfectiō in Christianitie than other we alleage the cleare saying of Christe Si vis perfectus esse vade vende quae habes da pauperibus habebis thesaurum in caelo veni sequere me Yf thow wilt be perfect goe sell all thow hast and gyue to the poore and thow shalt haue a treasure in heauen and come folowe me VVhat answer haue they trow you to this M. Fulke answereth this vvas spoken onelie as a singular triall to that yong man alone and not to others beside hym VVhat a deuise is this May not he as well say also that the other woordes immediatelie going before were onlie spokē to this yong man to witt Si vis ad vitam ingredi

lyfe time But say you he vvas no friar In deede the englishe names of friar or Monke were not then extant for that we were not yet Christians But the Latin names frater and monachus were attributed to hym as may appeare in the places alleaged VVhiche ioyned with the vowes whereof I spake before doe proue the thinge what soeuer you may wrangle of the Englishe name But what require you more to make hym a friar after the englishe fashion yf you will haue me gesse at his apparell it were hard and nothinge pertinent for that onelie the vowes make the vocation as hathe bene shewed yet S. Ambrose maketh mention de nigro cucullo c●ngulo ex corio Of the blacke hoode and the girdell of leather that S. Augustin dyd weare Now they whiche know the habit of Austen fryars let them consider how nighe this goeth to that matter Albeit as I sayd the weede litle importeth when we haue the substance of the vocation The last woordes of the Censure touching Christs spirit of voluntarie pouertie offēdith greatlie our replyer The example of Christ sayeth he is alleaged moste blasphemouslie against his Maiestie Still the woorde blasphemie must be one But what is the reason vvhen dyd Christ euer vvhipp hym selfe sayth M. Charke Yet the choler of whipping is not past from M. Charks stomacke But I answer he had no rebellion in his fleshe as we haue by reason of the conflict of concupiscence left vs for resisting whereof we vse mortification of our bodie according to S. Pauls counsaile coloss 3. Neyther is it necessarie that we should doe nothing in this kynde but what we reade expresselie Christ to haue done Albeit to geue vs also example herein we reade of his great fasting and long prayeing with lyeing all nyght on the ground which not withstanding I think you ministers will not imitate But you adde Christ frequented publike assembleys vvas sometimes entertained at great feasts Yea marie this is for good cheer this is more pleasant than the doctrine of the whippe And dyd you neuer heare Syr of religiouse men inuited also to a feast or assemblie You are wont to call thē bellie gods for that cause and how is this ●tile so soone chaunged O malice how blynde and frantike art thou But you aske agayne VVhat vvorldlie blessings gyuen hym by his father dyd he at ●ny time abandon hovv doeth his example recommend voluntarie pouertie I aske you M. Charke yf he that was Lord of all chose to lyue of almes and of such things as were sent hym as the scripture signifieth Io 12. Luc 8. was not this voluntarie pouertie in hym selfe And he that counsailed men to renounce all they possessed for his seruice and to gyue all to the poore that would be perfect dyd not he recommende voluntarie pouertie to other thoughe he comaunded it not Yf the Apostles left all proprietie and dyd lyue in common as the scripture noteth and many good Christians chose to sell all they had and to offer it to that communitie though not vpon constraint as S. Luke testifieth And yf Ananias and Saphira for breakinge their vowe of pouertie made with the Apostles as S. Basil and S. Ierom and other auncient fathers doe testifye were so terriblie punished by death for the terrour of all vowe breakers then no dowt but this was done eyther by the example or by the recommendation of Christ whiche you make so straunge as yow sticke not to affirme it Anabaptistical condemning of proprietie Good God how farre may fond furie dryue a man that hathe no guyde I pray you reade but S. Ierom vpon the woords of Christ goe and sell all Also S. Basil vpon the same woordes As also S. Chrisostome vpon the wordes of S. Paul Sa●utaete pris●am and perhaps you will alter your iudgement espiciallie yf you will credit S. Augustin who proueth out of the same chapiter that the Apostles them selues votum paupertatis vouerunt made a vovve of pouertie But as for the worldlie blessings which you talke so much of in this and other places of your booke● I know that all creatures are blessings of God but yet all vse of all is nether commaunded nor commended to all You know whoe sayeth All things are lavvfull but all are not expediēt The carnall Iewes were much entysed by those blessings in the olde testament but in the new testamēt you shall neuer fynde Christians eyther allured to thē or dandled and smothed in them as you doe your folowers but rather to the contrarie many threates and hard sayeings are vttered against richemen and such as liue in pleasures and ease of this woorlde And therfore your often repeating and tickling fleshlie harts with naming carnall and worldlie blessings proueth you yf I be not deceiued to be one of them whereof the Apostle sayeth they serue not Christ but their ovvne bellye and doe seduce innocent hartes by svvete vvoordes and blessings THE CENSVRE Thirdlie you endeuour to bring the Iesuites in cōtempt by their obscure conception as you tearm it from one Loyal as a Spanyard and had not their fulll creatiō and commission vntill about thirtie yeres past from pope paulus quartus VVherein you erre for it vvas frō Paulus 1. tertiꝰ the third pope before Paulus quartus and the third pope after leo decimus in vvhose time Luther began Soe that there is not muche difference betvvene Iesuits and protestants in their antiquitie of name marie in matter verie greate for the protestants faythe and beleefe began at that time but the Iesuites folovving vvith humilitie the fayth vvhich they fovvnd in the Catholique Churche onelie beganne a strayter kinde of lyfe in maners and behauiour than the common sorte of people vsed for reformyng of vvhose vices they dedicated them selues to God and to all kinde of labour paines trauaile and perill vvith abandonyng all vvorldlie pleasures and all possibilitie of prefermēt in the same so farre furth as none of that Societie hath or may take any spirituall or temporall liuings or cōmodities vvhat soeuer though diuers greate princes haue pressed them often times vvith the same but of free cost they preache teache in all places vvhere they are sent vvith all humilitie of spirit and vvithout intermedling vvith matters of estate as shalbe shevved more hereafter VVherefore M. Charke offereth them the greater vvrong in charging them vvith the contrarie And M. Hanmers impudencie is the more to be vvondered at vvho blusheth not to put in print so notoriouse an vntrueth in the sight of all the vvorld and to repeat vrge and amplifye the same so often in his booke sayeing that one 2 Theatinus a Iesuit hypocriticallie got to be Cardinall and pope meanyng thereby Paulus quartus called before Iohannes Petrus Caraffa of the order of Theatines and not of Iesuits vvhiche all the vvorlde knovveth to be tvvo seuerall and distinct orders of religion And

matter of great secrecie whiche might turne the gospell to great credit and them selues to great gaine if they wolde doe it faythfullie And this was that the husband shoulde feyne hym selfe sicke so to dye and that he wolde seeme by the woord of the Lord to rayse hym agayne VVhiche they were cōtent to doe And so all circunstances being agreed vpon and the daye appoynted for his death yea and the verie howre Iohn Caluin that day inuited of purpose many gentlemen to dynner after dynner walked owt with them and kept hym selfe alwayes neare the doore of that feined sick man for whome he had caused muche prayer to be made in the citie At last when the hower was come the good wyfe came owt cryeing that her husband was deade VVhervpon Caluin requested the gentlemen to goe in and see hym And there he falling downe on his knees as rapt with zeal begāne to praye vehemently and to trouble hym selfe in spirit after the imitatiō of Christ desiring the rest to praye with hym whiche they dyd And then Caluin breaking owt in great feruour desired the Lord for more manifestation of his gospell to restore that man to lyfe againe therwith in great vehemencye tooke the man by the hand and willed hym agayne agayne in the Lords behalfe to ryse But he moued not vvherat the good wyfe maruailing remoued quickely the clothe from his face and fownd hym bothe deade and colde at which sight she beyng greuouslie astonished cryed owt that her husband was murdred and falling into a rage ranne vpon Caluin exclaming that he was a deceyuer so opened the whole matter to the standers by whoe remayned muche amazed to heare her tell suche particulars as she dyd but yet for not discrediting the cause they rebuked her but shee continued cryeinge owt still Caluin sayde she was madde or else the deuyll was entred vpon her and so left bothe her and the house But yet soone after he caused her to be banished the citie and to stoppe her tongue the sooner she was maryed to a minister named Cowldrye abowt Ostune But yet all that sufficed not to staye her speeche but that euer more she continued in the same tale The lyke euent almoste had he in coniuring an euell spirit owt of the bodie of a certaine gardener belonging to a citizen of Geneua called Domen Faure in whose house the sayd Gardener being greuouslie possessed as I haue sayd Monsieur Caluin wolde needes goe to the house after his accustomed proude fashion accompanyed with many gentlemen and others and wold presume as the preacher and seruant of the lord to cast owt the sayd deuyll But god refusing to geue testimonye to fashoode suffered the deuyll to beare the man possessed with great violence vpon Caluin and to beate him with his fyst to scratche hym with his nayles to byte hym with his teeth and to torment hym in moste terrible maner Nor all the people present were Able to resist hym and in the ende Caluin hardlie and with much a doe escaped a waye with hys lyfe all beaten scratched and moste pityfullie handled he beyng besydes the hurt almoste owt of his wyttes withe feare This was done in the presence of many people whereof dyuerse are yet a lyue and doe testifye the same that Monsieur Caluin wolde neuer after goe againe to cast owt deuylls Touching the lasciuiouse dealing of this prophet there be many examples put downe in the booke gyuing open signes of his loose behaueour and importing great suspitiō of fowle dishonestie bothe with man and woman kynde thoghe he had alwayes a wenche of his owne His dyet was verie dayntie bothe for rare meates choyse wynes varietie of dishes and furniture of seruice And when he wolde shew so muche fauour to any man as to goe furth and dyne or suppe with hym a brode alwayes a siluer pott of his owne wyne must be caryed with hym for his owne mouth He had also a baker that made breade of purpose for hym onelye of fine flower wette in rose water myngled with sugar Cynomome and Aniseseeds beside a singular kynde of Biskette made for hym selfe alone And this was so knowne ower all Geneua that all excellent bread was cōmonlye compared to the bread of Monsieur Caluin VVhereof the Lordes of Berna hauing good information were greatlie scandalized and offended thinking that neuer any of the olde prophets tooke such care of their bodies as this new prophet dyd By which means he came to be so wanton with woman kynde as many scādalouse things fell owt which I passe ouer referring my reader to the foresayd booke it selfe As the gentlewoman of Mongis which stealyng from her husband at lausanna went made residence at Geneua with Monsieur Caluin whether her husband durst not folowe her Also the yonge straunge gentlewoman that tooke a howse nigh Geneua wher Caluin vsed to lye when her husband was from home and the seruāt found his place in his mistresse bedde and the like Yet one prank I can not lett passe touching a verie noble man called Iames Bourgongne Lord of fallaise vvhoe for religion came laye at Geneua with his ladie a goodlie gentlewomā whose name was Iolland of Bredrode This man being verie sicklie in Geneua and muche in the Phisitians handes wolde haue Monsieur Caluin come and visit hym often which he willinglie dyd but more for the wyues sake than for the mans as appeared after for besides many significations of his good will towardes her in the ende he opened hym selfe fullie vnto her telling her in great secrecie that this man vvas but a burden vnto her novv and coulde doe her no more seruice being rather as a dead man than alyue VVherfore sayeth he yf you vvill folovv my counsail lett hym goe ladye Iolland and he beyng dead vve tvvo vve tvvo vvill marry together VVhiche the ladye tooke in great disdayne and for auoyding of further inconueniēce persuaded her husband to forsake Geneua presentlie and to goe to Lausanna where they being arriued she opened the whole cause and matter vnto hym to many other her frendes besides And the Author sayeth that he heard all this from the mouthe of the same ladye her selfe in the presence of her sayde husband and of many other honorable personages then present I leaue infinite matters of other qualitie as of his singular cosonage especiallie towards the Queene of Nauarre by diuers feygned and contrarie letters and the like which the reader may see at large in the book But yet at last after all this Ioylitie and shysting for the time death came on hym in the end payd hym home for all Beza confesseth sayeth our Author that he was greatlie tormented before his death with all these diseases together the ptisick the cholik the Astma the stone the gowte the hemoroids and the megrim in his head But he leaueth owt that which was the principal that is the