Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	angel_n	body_n	spirit_n	8,316	5	5.4481	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18700	An exhortation to all menne to take hede and beware of rebellion wherein are set forth the causes, that commonlye moue men to rebellion, and that no cause is there, that ought to moue any man there vnto. With a discourse of the miserable effectes, that ensue thereof, and of the wretched ende, that all rebelles comme to, moste necessary to be redde in this seditiouse [and] troublesome tyme, made by Iohn Christoferson. At the ende whereof are ioyned two godlye prayers, one for the Quenes highnes, verye conuenient to be sayd dayly of all her louing and faythfull subiectes, and an other for the good [and] quiete estate of the whole realme. Read the whole, and then iudge.	Christopherson, John, d. 1558.	1554 (1554)	STC 5207; ESTC S117507	113,228	472

deuises and suffred them by his diuine prouidence to worke their owne confusion Now then seing that this erroneouse doctrine hath so harmed both noble gentle men thē selfes and their children to let them at lengthe spye the wickednesse of it and helpe be tyme to banishe it out of their contrye and exhorte theyr children to detest and abhorre it For so shall they make thē to feare god and serue hym to exercise vertue and eschew vice and to be humble and obedient to them selfes to ▪ As for the yeonianry of our contrye wherin dyd consiste a great parte of the force of this realme it hath so notably decayed synce the tyme that this pestilent doctrine began first within this realme that it would pitye any true Englishe mannes hearte to consider it For where as the yeomen thirty or fourtye yeares passed were well able to do theyr prince and theyr countrye very good seruice when as any occasion required and that euery one of them dydde kepe a substantiall howse by reason that theyr rentes then were very reasonable Now since thys perillouse plage of heresye hath infected thys realme theyr rētes hath bene so enhaunsed and they so miserably polled that neyther seruice were they well able to do for theyr prince and countrye nor to kepe any plenteful house for the relieuynge of theyr poore neyghbours For men that became Lordes of suche fermes when as by reason of thys lewde doctrine they had cast awaye in maner the feare of GOD and good conscience to in stede thereof had caught suche couetouse heartes as wold neuer be satisfied and ioyned withall a large licentiouse conscience whych told them they might go forth in their purpose with out any scruple at al then doubled they theyr rentes and some tripled them and toke suche incommes for theyr leases as where able to begger the fermers that toke them insomuche that where as the fermers had bene verye welthye before they came by this meanes to suche neade and necessitie that scarce were they able to paye theyr rent The misery lykewise that the poore cōmons haue bene bewrapped wyth since the rereceauynge of this deuelishe doctrine can no man without a longe processe throughly declare For what with taxes and tributes what with the chaunge of our money and fall of the same what with gressams and incōmes what with extortion and briberye what with puttyng out of their ferme holdes and tenementes what with craft and false dealing and what with all other kindes of oppression beside they haue bene so sore impouerished that better had it bene for them to haue dyed in their cradles then to haue lyued to suffer such wretched and miserable calamities For when cōscience was banished and charitable hartes wa●ed keye colde then cared no man from the hyest degree to the lowest how he got goodes so that he had them in so muche that this saying of the holye Prophete Hieremye myghte be well verified in them that euerye one from the lowest degree to the hyghest had giuen them selfes to couetousnesse And when this came thus to passe they that were mooste mightie ▪ were greatest oppressours ▪ and lyke greate fysshes deuoured the smal And oftētimes would they take worke of artificers wares stuffe of marchauntes differ the payment so longe y t the poore artificers and marchauntes to were in maner beggered therby And when they demaūded theyr payment they had of diuerse a froward aunswere in so much that the poorer a man was more iniury he suffred at theyr handes and the vnsaciable hartes of suche couetous men coulde neuer content thē selfes But wo be vnto al such excepte they betyme repente them and if there be any such lette them thynke y t at length they shal depart from all that they haue and remembre that they for al theyr gaye and gorgiouse apparel they shal haue no more but a symple shete to wrappe theyr vyle bodye in and for al theyr fayre buyldinges and sumptuouse houses a poore pytte in the earthe to dwel in And wythal let them learne one preatye lesson that Eusebius wryteth in the life of Constantine Thys good Emperoure Constantyne makyng an oration to a great company that was gathered to heare hym specially inuehed and spake agaynste those that were spoylers and verye couetouse folkes sayinge thus Wyll youre greadye couetousnes neuer haue ende Then wyth a litle staffe that he had in his hand he measured vpon the ground the iust lengthe of a man and sayde If a man haue all the riches in the world the whole earth in hys possession he shall at hys ende haue no more but suche a smal peece of grounde as I haue here measured Therfore let al gready hartes remembre this wel and leaue their care that they take in goodes getting and consider their duetie in wel bestowing of them and thynke besyde howe they haue gotten them For euyll gotten goodes as Salust sayeth euill cheueth Ouer this yf they wold compare their bodies and sowles with their goodes and riches me thynke they shuld beware to loose those thinges that be better for those that be worse For goodes and riches be gyuen vs of god for the commoditie and vse both of our bodies soules And like as brute beastes are muche better then grasse strawe and hay which be ordeyned to nourishe thē So is a mans body and soule more to be estemed then goodes riches whiche be prepared for them Who then is so vnwise that wil for the sauing of those thinges that be much more vile put in daūger those that be farre more precious For both oure bodies soules are of suche estimation in the sight of God y t for the recouery of them oute of thraldome he vouche saued to send down into the earth his only sonne our sauiour Christe Iesus by whose blessed bloud which far surmounteth al golde precious stones both our corruptible frayle bodies also oure very sicke sore wounded soules are redemed frō endles dānation restored agayne to y e celestiall kyngedome whyche was from the begynnynge of the world prepared for them Therfore seynge that god of his gratious goodnes hathe taken so much paynes to saue them ▪ we throughe our folye and negligence ought not to trauayle to loose them nor to put them in hazarde for the loue that we beare to our wel thy estate in this worlde and so to chaunge heauen with hell ioye with payne myrthe with sorowe quietnesse with trouble lyfe with death the ▪ pleasaunt presence of god with the horrible syght of the deuyll and the glorious company of aungels and sainctes with the hydious and fowle felowship of fendes In consideracion whereof because of the tender and vnfeyned loue that I as our lord knoweth beare to the welth and helthe of all my coūtry mens bodyes and soules most earnestly beseche almighty God y t he wil vouchesafe so to prouide that for euyll gotten goodes no man in

he hadde not sene hym nowe the space of syxe monethes he aunswered ▪ that he hadde not as yet in dede learned y t verse of y e Psalme Agayne along time after ▪ one of his familiar frendes demaunded of hym whether he had learned his verse and he sayde Now or .xix. yeares passed and truely as yet I haue scarcely learned to practise it Wherby it well appeareth that a man maye learne as much vpon one day at one sermon as he can well learne perfytly to practise in a whole yeare Wherfore I haue oftentymes muche maruayled at vs Englishe men of late that we came to the churche at the tyme of our English seruice to heare only and not to pray our selfes By meanes wherof many folkes are so inured that they can hardlye frame them selfes as yet to pray in the churche which as our sauiour sayth is the house of prayer And moste mete were it for folkes comming to the churche to pray earnestly them selfes and both to think vpon their synnes wherewith they haue offended their lorde god and to be sory for them and to desire god to forgyue them yea and beside to gyue hym harty thankes for all his benefites bestowed vpon them and to beseche hym to assiste them with his grace agaynst the assaultes of their aduersary the deuil For thus ought men to spende the holy daye and thus ought they to bestow their tyme in the churche of God when they come thyther For what dyd Anna the doughter of Phanuell who had lyued with her husbande .vij. yeares and after his death continued widowe tyll she was foure score and foure yeares old and so died is it not written of her by S. Luke that she departed not from the temple but serued God there nyght and daye in fastyng and praying The Euāgelist telleth not that there she was occupied in hearynge but that she was occupied in praying Many heare and eyther they shortly forget what they haue hearde or elles yf they remembre it ▪ yet they do not practise it and one howre spente in practisynge is more worthe to vs then twentye spent in hearynge Therefore when they come to Churche and heare the priestes who sayeth common prayer for all the whole multitude albeit they vnderstand them not yet yf they be occupied in godlye prayer them selfes it is sufficient for them And lette them not so greatly passe for vnderstandynge what the priestes saye but trauayle them selfes in feruent praying and so shal they hyghly please God Yea and experience hath playnlye taught vs that it is much better for them not to vnderstande the common seruice of the Churche then to vnderstande it because that when they heare other prayinge with a lowde voyce in the language that they vnderstand they are letted from prayer them selfe and so come they to suche a slacknes and negligence in prayinge that they at lengthe as we haue well sene of late dayes in maner pray not at al. And let thē first thynke thys for it is vndoubtedly true that the diuine seruice here in Englande hath euer bene in Latyn synce the first tyme that the fayth was among vs receaued saue onlye this .vi. or .vij. yeares laste passed And then how godly the people all that while were disposed how many vertuous and holy men women haue bene within this realme and howe God dyd in all thinges prosper vs. And reade who so lyste the godly ecclesiastical story of sayncte Bede and he shall fynde my sayinges herein moste true By whych story he shal learne besyde how the same fayth the same forme of religion the same rites and ceremonies that we now vse in the churche haue bene since kynge Lucius dayes in whose reygne the fayth was firste receaued in Englande continuallye vsed And eyther muste we graunte thys that there was neuer any godly men in thys realme neuer one sowle saued neuer any grace of God among vs neuer the assistence of the holye gooste wyth vs whych no good nor reasonable manne eyther can or wyll graunte yf thys be not the true fayth and belefe wherby mens soules shalbe saued that nowe is amonges vs. For where true belefe is not there is not God nor none of hys grace nor no parte of his holy spirite And therefore yf thys be a false fayth and belefe that we nowe haue then god both is and hath bene most vnkynde not onlye to vs but to all Christendome besyde whiche is in the same belefe that we be seyng that he hath not before these .vij. yeares laste passed reuealed opened hys trueth vnto vs but suffered bothe vs and all our progenitours and elders to yea and all Christendome euer synce Christes incarnation euen to these latter dayes to lyue in blyndnes and to let vs continue styll in daunger of damnation But God forbydde that any man myght iustly eyther thynke or saye thus For then myght we commynge before our sauiour Christ at the day of iudgement yf we shulde for our belefe be there condēned aunswere that we were not to blame nor worthie of dānatiō therfore because that hys blessed spouse the Catholike churche hadde from tyme to tyme taught vs thys belefe that he hadde promised to be with his churche to the worldes ende Whyche promyse caused vs alwaye to giue credence to hys holye Churche whiche we thought could not erre nor be deceaued in anye matter concerning our fayth Therfore no man hathe cause to iudge thys religion that we nowe haue to be noughte and so to thinke that the worshyppynge of Christes blessed body in the sacrament is Idolatrye as manye of late haue most wyckedlye both beleued and taught and by that meanes condemne all oure fathers grandfathers and the reste of oure elders whyche haue so beleued but verye good cause hath he to suspect the religion that hathe bene brought in of late yea and vtterlye to abhorre it bothe for that he seeth so playnly before his eyes y e abhominable fruytes that it hath brought forth in this realme and also that he knoweth that it was neuer receaued in thys realme before these laste .vij. yeares paste saue onelye that wycked Wyclyffe hadde in corners taught the same in kinge Edward the thirdes dayes whiche his doctrine ended in notable treason euen as this did that was latelye receaued among vs as after I shal more playnly declare But some say that they woulde haue vs beleue and lyue accordynge as menne dydde in the primitiue churche Howe was that I praye you was it as we haue bene taughte of late in beleuing ▪ that Christes blessed bodye in the sacrament is but a pece of breade to abolish the Masse to cast awaye praying and fastyng No no Heare I praye you what saynct Bede sayeth concernynge the state of the primitiue churche Whē as S. Augustyne hys felowes that were sent by saynct Gregorye hyther into Englande to preache had gotten thē a place in kent to soiourne in they folowed the

occasion to other to returne lykewyse And as it shuld be great comforte for all good folkes to see them returne so men oughte by diligent preaching by gentle exhortation by feruent prayer and by all meanes possible trauayle to make them returne And whosoeuer can by persuasion or otherwise pull any of them frō their blinde error he shal haue great thankes at Gods hande therefore For the ●olye Apostle S. Iames sayeth That whatsoeuer he be that turneth a synner from the errour wherby he hath gone amysse shall saue the mans soule from death and blotte out a great many of hys owne synnes But to our purpose Of these fo●kes preachyng spronge all our sectes and sondrye opinions whych were so diuers many folde that so many heades so many opinions in maner were amonges vs. And lyke as no fonde opinion was there euer as we reade in Cicero that was not maynteyned by some folish philopher so no lewde heresye was euer inuēted that had not some wise mayster here in Englande to set it forth and defende it For some helde that all thynges oughte to be common ▪ as the Anabaptistes do Some said that all thynges were ruled by destenie and by mere necessitye as the heretikes called Genethliaci sayd And so toke they awaye mans free wyll Some affirmed that GOD was the authour of euyll as we reade of certayne in Basilius Magnus dayes whyche were without God Some agayne toke awaye the prouidence of GOD as the Epicures do Some beleued not the resurrection of oure bodies folowynge the heretykes whyche were named Seuerians Some dyd mayntayne that all should be saued as the Origenians dydde Some sayde that Christe toke no fleshe of the blessed virgin Marye as dyd the Martionistes Apollinaristes Some taughte that he was lesse then the father as the Arians of old had taughte Some denyed that he descended into hell sayd that there was neyther hell nor heauen Some preached that heauen was nothing els but a quiete conscience and hell a troubled conscience Some would saye that mens soules do sleape to the day of iudgemente and some beleued that they were mortall Some thoughte that there was no predestinatiō Some sayd that Christe died as wel for his owne sinnes as for other mens synnes Some held that a man hauinge the spirite of god myght lawfully lye with another mans wife Some affirmed that the inwarde man dyd not synne when the outwarde man synned Some sayd that it was deadly synne to play at anye game for monie Som taught that it was lawfull for a man in a Christen commen welth without imposition of hādes of any bishop to preache openly Some were persuaded y t a man might become so perfite in this life y t he coulde not sinne But to cōclude I think verely there was almost no abhominable or fond heresi since Christes tyme to our dayes which was not in some folkes heades nowe of late here in England And thus haue you heard most entyerly beloued contrye men a breue rehersal of the perillouse and pestilent fruites that our new doctrine hath brought forth here in our contrye these few yeares last passed By means whereof Christes true religion hath bene vtterly defaced Which truly I am right sory to recite But as Iosephus sayth I shuld do my contry smal pleasure to leaue those miseryes vntouched in my wordes that it hath suffred in dede If a manne shulde likewise recken vp the great incommodities that hath chaunsed to the commen welthe of this realme by reason of the same doctrine he shuld be very longe and percase tedious to But thus muche will I say and euery man that is aboute thirtye yeares olde shall witnes with me that I say true that before we forsoke y e whole catholike churche of god and made vs a seueral and priuate churche of our owne our commenwelthe was so riche was in such good order was so strōge and myghty that no other was there consideringe the quantitie of it that myght be compared with it Agayne if a man would particulerly recite the failes of diuerse noble and gentle men that partly by reason of the same doctrine haue suffred synce the fyrste commyng of it he shuld make a longe processe And seynge that as yet they be freshe in mens memories as it is not necessarye to tel of them so let them that be noble and gentle men by their example take hede of such wicked doctrine lest if they in any poynt eyther further or maintayne it they folowynge their fote steppes stomble vpon the same blocke and take a like fall For it neuer came in any realme yet where it hath not vtterly in maner destroyed the nobilite As for example in Germany where it hath now contynued so longe ▪ ●t hath not onelye destroied the rest of the commenwelth but also the moste part of the nobilitie And in diuers rebellions that were made in that contrye by reason of it the rebelles intended to destroy al noble and gentlemen as it appeareth by their articles which as yet remayne in writing For in the articles of the rebelles y t rose at Spiers whyche Artycles be wrytten by one Nicolaus Baselius and ioyned with the cronicle of Ioannes Na●clerus y e fourth is y t thei intēded to kil al the nobilitie all heades and rulers to thintent that they wold be subiect to no man but liue at theyr libertye In an insurrection that was made vnder the pretense of the Gospell in the yeare of oure Lorde a thowsande fiue hundreth twentye and two in the same countrie likewyse the rebelles because they wold be vnder no obedience purposed to dysanull all lawes and put away iudges to robbe churches and monasteries to kyll all noble menne and gentlemen because they wolde paye no more rentes customes or taxes Therfore it is all noble and gentlemens partes to be well ware of such doctrine yf they eyther loue to be partakers of heauen or desyre to kepe their worldlye estate to continue in it and to haue theyr chyldren quietlye to enioye it after them For they maye well perceaue by these examples that where it taketh place it is the ruine destruction of al nobilitie Let them besydes weye wel what harme it hathe done to theyr chyldren that were nowe of late brought vp in it And thys wote they well that the rynge leaders of the Lutheranes or rather Zwin glianes in kynge Edwardes reygne sought alwayes possible to corrupt al the noble and gentlemens chyldren wythin this realme And eyther proprocured they that they might be brought vp in the courte or els that some newe fangled scholemayster myght be put vnto them or els to be put to the vniuersities and there to be brought vp vnder one of this newe secte For what purpose was this done but only to maynteyne their mischeuouse errors withall and to establyshe the same within our contrye for euer ▪ But god by miracle hath ouerturned all their cursed

conclusion perishe but that euery man cast away his couetouse harte betyme and begynne to care for his ende and searche the bottome of his brest whether he perfitly beleue that both his bodye his soule shal eyther euer liue in ioye inestimable or euer dye abiding moste bitter and paynful tormentes And remēbre as he came naked into this worlde as Iob sayeth so shal he naked depart out of it Agayne amonges these thre sortes of men the nobles the ●eomen the poore cōmons since the time they had sole or onlye fayth preached amonge thē they haue had such a sel●e simple fayth y t not one in maner could trust another For as in old tyme a mans worde was as sure as an obligation so of late dayes wordes were but wind writinges to werby some mē not much wey●d Insomuche y t when fayth toward god was in man̄er vtterly abolished fayth toward mā was banished therw t al good workes was throughe lewde preachyng cleane layd apart Wherfore our fayth aswel to god as to mā was so naked single y t it might be very well called a faythles fayth likened to a broken staffe y t deceaueth al thē that leane vpon it And as oure fayth was verye badde so our workes were no whit better For there was neuer sene such malice hatred such deceyte subteltie suche pride ambition so y t the vnsaciable desire of honor was in conclusion so roted in mens hartes y t it brought forth such notable treason as y ● like hath not ben heard of in this realme before And beside it hath stuffed diuerse folkes hartes w t so deadlye malice y t the wycked works y t are wrought by such wel declare y t it is no doctrine come frō god y e father of light as I said before but it as S. Iames sayth is ful of car●al affections of deuelishe For seing that such tumultes and suche sedition among our selfes such grudginge against our prince ▪ suche blasphemye agaynst god suche raylinge and suche vile wordes vsed agaynst his ministers are growen of it as to cal them foxes in the pulpit yea sometimes while they be godly occupyed in preachinge to hurle daggers and to shote gonnes at thē it is a playne argumente that it cometh from the deuil the authour of malice and is as it were some contagiouse veneme spitte out of his brest to poysen mens soules withal Agayne the bookes that be made by y e mainteyners of it are altogether farsed wyth lyes as it well appeareth by a litle peuishe boke conteynyng the disputation made in the conuocation house wherin are scarcely two lines true together as al the learned men that were there present can euidently testifye What shuld I speake of the false rumours that haue bene of late by the fauorers therof spred abroad in this realme to prouoke the people to grudge agaynst the Quenes highnes What pestilente libelles agaynste certayne of the Quenes most honorable counseyll yea and agaynst her graces owne person haue bene cast in corners to sowe sedition Beside what mischeuouse misconstruyng is there of actes lawes and statutes and of all thinges in maner that be set forth by the Quenes highnes and her counsayle yea and will they not say that when we haue any euyll wether ▪ as to much rayne or to muche drought that it commeth because the worde of god wherby they meane their heresye is suppressed among vs they wyll neuer say as all good folkes vse to say that it commeth by reason of our synne and wickednesse But truth is it that God plageth this realme and hath done ▪ yea and yet wyll do partly for our wretched liues and partly for that suche as be infected with heresye wil not acknowledge theyr erroure and maliciouse blindnes and turne to the churche agayne Ouer this are there not diuerse that for verye stubbornes wyll in hucker mucker agaynste the lawes of thys realme yea and agaynst gods will vse the pernitiouse boke of the last Communion and teache the Englishe catechisme to grafte in chyldrens hartes their blasphemouse and abhominable heresye If men wel consider these folkes wicked malyce they haue good cause to hate such deuelishe doctrine while they lyue and whensoeuer they heare any parte of it to stoppe their eares ▪ that no such cursed blasphemye enter in at them But to say very truth it was in maner necessarye that it shuld be reuealed opened in this realme For no man woulde haue thought that euer anye such incomuenience woulde haue come of it if they had not sene it present before their eyes So that whosoeuer shal hereafter heare of the abhomination of it shall haue iuste cause with all their hart to abhorre it Many mo noughty fruites could I reken vp that haue sprong out of this newe fonde doctrine but these are sufficient for my purpose wherby euery man that is not starke blynde may clearely se that yf there were anye cause that shuld moue a man to rebellion as there is none in dede this were the worst of all other For seinge that not onelye almighty god hateth this doctrine because it is contrary to his holy worde contrary to his blessed spouse the chur●he cōtrary to the writinges and authorities of al his blessed martyrs and confessours and of all holy men besyde and contrary to y e whole consent of Christendome but also that is the vtter destructiō of al commen welthes whersoeuer it commeth it is no mannes parte to fight for it to aduenture his life in the defence of it but rather to trauayle earnestly to abolishe it and to exhorte all men euermore to beware of it Wherfore whensoeuer the deuyll who is the only authour of rebellion goeth about to persuade any man that suche doctrine is goddes word and that there is no other truthe but it and that he ought to sticke faste to it and feare not to suffre death for it if nede be to rayse vp rebellion and boldely steppe forth and fight stoutly agaynst his prince in the maynteinance of it Then may he well know that it is neyther the worde of god nor no truth is there in it because the deuill who is the deadlye enemye both of goddes holy worde and of all truth not only moueth hym to sticke to it but also with the sworde against his prince manfully to defend it But if he be by y e deuyll throughly persuaded to rebell agaynste his prince rather then to forsake it yet let hym loke or he lepe and cal to remembraunce the wretched ende of all such as hathe for the like quarrel made rebellion And first let hym wel consider the rebellions that hath bene made in Boheme for the same religiō When Wicliffes wicked doctrine was conueyed out of Englande into Boheme and there by Iohn Hus translated into theyr vulgare tounge preached there by the same Hus and one Hierome de Prage a great numbre at lengthe