Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	forsake_v	great_a	132	3	2.1061	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00363	A booke called in latyn Enchiridion militis christiani, and in englysshe the manuell of the christen knyght replenysshed with moste holsome preceptes, made by the famous clerke Erasmus of Roterdame, to the whiche is added a newe and meruaylous profytable preface.; Enchiridion militis Christiani. English	Erasmus, Desiderius, d. 1536.; Tyndale, William, d. 1536.	1533 (1533)	STC 10479; ESTC S105494	175,025	343

thy neyghbour for god is that charite For yf thou were a quycke membre how coude any part of thy body ake thou not sorowynge no not ones felyng or ꝑceyuyng it Felyng is a token of lyfe Take a more euydēt tokē Thou hast deceyued thy frende thou hast commytted adultery thy soule hath ●aught a deedly wounde yet it greueth the not in so moche that thou ioyest as it it were of great wynnyng and bostest thy selfe of that thou shamefully hast cōmytted beleue surely that thy soule lyeth deed Thy body is not alyue yf he fele not the pryckyng of a pyn And is thy soule alyue whiche lacketh the felynge of so greate a woūde Thou hearest some man vse lewde presumptuous cōmuny cacyon wordes of backbytyng vnchaste fylthy ragyng furyously agaynst his neyghbour thynke not the soule of that man to be alyue There lyeth a rotten carkas in the sepulcre of that stomacke fro whens suche stenche aryseth infecteth euery man that cōmeth nygh Chryst called the pharisees paynted sepulcres why so bycause they bare deed soules aboute with them And kynge Dauid the ꝓphete saith theyr throte is a sepulcre wyde open they spake deceytfully with theyr tonges The bodyes of holy people be the tēples of the holy goost The bodyes of good men be the tēples of the holy goost And lewde mennes bodyes be the sepulcres of deed corses that the interpretacions of the grāmaryens to them myght well be applyed Soma quasi Sima The body is the buryal or graue it is called a body bycause it is the buryall that is to saye the graue of the soule The brest is the sepulcre the mouth the throte is the gapynge of the sepulcre and the body destytute of the soule is not so deed as is the soule whan she is forsaken of almyghty god neyther any corse stynketh īthe nose of mā so sore as the stenche of a soule buryed iiij dayes offendeth the nose of god and all sayntes Therfore cōclude whan so euer deed wordes procede out of thy hert it must nedes be that a deed corse lyeth buryed within For whan accordyng to the gospell the mouth speketh of the aboundaunce of the hert no doubte he wolde speke the lyuely wordes of god yf there were lyfe present that is to wyte god In an other place of the gospell the dyscyples saye to Chryst. Mayster whether shall we go thou hast the wordes of lyfe why so I praye the the wordes of lyfe Certeynly for bycause they spronge out of the soule from whome the godhede whiche restored vs agayn to lyfe immortal neuer departed not yet one momēt The phisicyan easeth thy body somtyme whā thou art diseased Good holy men somtymes haue called the body deed to lyfe agayne But a deed soule nothyng but god onely of his fre syngular power restoreth to lyfe agayne ye he restoreth her not agayne yf she beynge deed haue ones forsaken the body More ouer of the bodyly deth is the felyng lytell or none at all But of the soule is the felyng eternal And though also the soule in that case be more thā deed yet as touching the felyng of eternall deth she is euer īmortal Therfore seynge we must nedes fyght with so straunge meruayllous ieopardye what dulnes what necligence what folyshnes is that of our mynde whome feare of so great myschef sharpeneth not Many causes why a chrystē man ought to be of good conforte and to haue confydence And agayn on the cōtrary ꝑte there is no cause wherfore eyther the greatnes of peryll or else the multitude the violence the subtilte of thyne aduersaryes sholde abate the courage of the mynde It cōmeth to thy mynde how greuous an aduersary thou hast Remembre also on the other syde how p̄sent how redy at hande thou hast helpe socour Agaynst the be innumerable ye but he that taketh thy parte himself alone is more of power than all they yf god be on our syde what mater is it who be against vs. yf he stay the who shall cast y● downe But thou must be enflamed in al thy hert and brenne in feruēt desyre of victory Let it cōme to thy remēbrance that thou stryuest not nor hast not to do with a fresshe sowdyour a newe aduersary but with hym that was many yeres ago Our ennemy was ouercom many yeres ago●e discōfyted ouerthrowen spoyled and ledde captyue in triumphe of vs but than in Chryst our heed by whose myght no doubte he shall be subdued agayne in vs also Take hede therfore that thou be a mēbre of the body and thou shalt be able to do all thyngꝭ in the power of the heed No man is stronge in his owne strengthe In thy selfe thou art very weyke in hym thou art valyaunt nothynge is there that thou art not able to do wherfore the ende of our warre is not doutfull bycause the victory depēdeth not of fortune but is put holly in the hādes of god by hym in our handes No mā is here that hath not ouercōme but he that wold not The benignite of our ꝓtectour neuer fayled man If thou take hede to answere and to do thy parte agayn thou art sure of the victory for he shal fyght for the and his liberalite shall be imputed to the for meryte Thou must thāke hym all togyder for the victory whiche fyrst of all hymselfe alone beyng immaculate pure clene from synne oppressed the tyranny of synne But this victori shal not com with out thyne owne diligence also for he that sayd haue confydence I haue ouercōmen the worlde wold haue the to be of a good cōfort but not careles necligēt On this maner in conclusyon in his strength by hym we shall ouercōme yf by his ensample we shall fyght as he fought wherfore thou must so kepe a meane course as it were bytwene Scilla Scilla is a 〈◊〉 pardons place in the see of ce● cyle and Charibdis Charibdis is a swalowe or why●lepole i● the same see y● neyther trustyng to moche bearyng the ouer bolde vpon the grace of god thou be careles and recheles neyther yet so mystrustyng in thy selfe feared with the difficulti●s of the warre do cast from the courage boldnes or cōfydence of mynde togyder with harneys and wepons also ¶ Of the wepons to be vsed in the warre of a chrysten man Ca .ij. ANd I suppose that nothynge ꝑteyneth so moche to the dyscyplyne of this warre than that thou surely knowe and presently haue recorded exercysed in thy mynde alway with what kynde of armure or wepōs thou oughtest to fyght agaynst what ennemyes thou must encoūter iust More ouer that thy wepōs be alway redy at hande lest thyne so subtyle an ennemy shold take the sleper vnarmed In these worldly warres a man may be often tymes at rest as in the depe of the wynter or in tyme of truce but we as longe as

ꝓperte One man is somwhat prone or enclyned to pleasure of worldly pastymes but nothyng angry nothyng enuyous at all An other is chaste but somwhat proude or hygh mynded somwhat hasty somwhat to gredy vpon the worlde And there be whiche be vexed with certeyn wonderfull fatall vices with thefte sacrylege homicyde whiche truly thou must withstāde with al thy might against whose assaulte must be cast a certeyn brasen wall of sure purpose On the other syde some affectiōs be so nygh neyghbours to vertue that it is ieopardous leest we sholde be deceyued the diuersitye is so daūgerous doutfull Let the vyces wh●che drawe nere vnto vertue be corrected These affectiōs are to be corrected amended may be turned very wel to that vertue whiche they most nygh resēble There is some man bycause of example whiche is soone set a fyre is hote at ones ꝓuoked to anger with the leest thyng in the worlde let hym refrayne sobre his mynde he shal be bolde couragious nothyng faynt herted or fearfull he shall be free of speche without dissimulacion There is another mā somwhat holdīg or to moche sauyng let hym put to reason he shall be called thryfty a good husband He that is somwhat flateryng shal be with moderacyon curteys pleasaunt He that is obstynate may be constant Solempnes may be turned to grauite And that hath to moche of folysshe toys may be a good companyon And after the same maner of other sōwhat easyer diseases of the mynde we must beware of this onely that we cloke not y● vice of nature with the name of vertue callynge heuynes of mynde grauite crudelite iustice enuy zele fylthy nyggyshnes thryfte flatering good felowshyp knauery or rybaldry vrbanue or mery spekyng Put not the name of 〈◊〉 to ony maner of vyce The onely waye therfore to felicite is fyrst that thou knowe thy selfe knowe thy self more ouer that thou do nothyng after affections but in al thyngꝭ after the iudgemēt of reason Do all thyngꝭ after the Iugement of reason let reason be soūde pure without corrupcion let not his mouth be out of taste that is to saye let hym beholde honest thyngꝭ But thou wylie say it is an harde thynge that thou cōmaundest who sayth naye And veryly the saying of Plato is true what so euer ●hynges be fayre and honest the same be harde trauaylfull to obteyne Nothyng is more harde than that a man shold ouer cōme hymselfe The sayeng of saynt Ierome But than is there no greater rewarde than is felicite Iheronymus spake that thynge excellently as he dothe al other thynges nothyng is more happy than a chrysten man to whom is ꝓmysed the kyngdom of heuē nothyng is in greater peryll than he which euery houre is in ieopardye of his lyfe nothynge is more stronge than he that ouercōmeth the deuyll nothynge is more weyke than he that is ouercōme of the flesshe If thou ponder thyne owne strengthe onely nothynge is harder than to subdue the flesshe vnto the spiryte If thou shalte loke on god thy helper nothynge is more easye Than now therfore cōceyue with all thy myght and with a feruent mynde the purpose professyon of the perfyte lyfe And whan thou hast groūded thy self vpon a sure purpose set vpon it go to it lustely mannes mynde neuer purposed any thyng feruētly that he was not able to bryng to passe To be willyng to be a chrystē man is a grete parte of chrystendome It is a greate parte of a chrysten lyfe to desyre with full purpose and with all his herte to be a chrysten man that thynge whiche at the fyrst syght or metynge at the fyrst acqueyntaunce or commynge to shall seme impossyble to be conquered or wonne in proces of tyme shall be gentyll ynough with vse easy in cōclusion with custome it shall be very pleasaunt It is a very ꝓper saying of Hesiodus The waye of vertue in proces wereth easye The waye of vertue is harde at the begynnynge but after thou hast crept vp to the toppe there remayneth for the very sure quietnes No beest is so wylde whiche wexeth not tame by the crafte of man And is there no craft to tame the mynde of hym that is the tamer of all thynges That thou myght be hole in thy body thou canst stedfastly purpose and cōmaunde thy selfe for certeyn yeres to abstayne frō drynkyng of wyne to forbeare the flesshe and company of women whiche thyngꝭ the phisician beyng a man p̄scribed to the. And to lyue quietly al thy lyfe canst thou not rule thyne affectiōs no not a fewe monethes whiche thyng god that is thy creatour maker cōmaundeth the to do To saue thy body from sycknes there is nothyng which thou doest not to delyuer thy body thy soule also frō eternall deth doest thou not these thyngꝭ whiche infideles ethnici gentyles haue done ¶ Of the inwarde outwarde man and of the two partes of man proued by holy scripture Caplo .vj. CErteynly I am ashamed in chrysten mens behalfe of whome the moost parte folowe as they were brute beestes theyr affections sensuall appetytes in this kynde of warre are so rude vnexercised that they do not as moche as knowe the diuersitie bytwene reason affections or passyons Cryst in mathsayth he came to make not peace but de●isyon to set the father agaynst the sone the sone agaynste his father the wyfe agaynste her husbonde the husbonde agaīst his wife and so forthe The hystorye meaneth that at somtyme in some places the husbonde sholde accepte the faythe of christ only folowe his holsō doctryne the wyfe sholde ꝑsecute hym sōtyme the wyfe sholde folowe christe and the husbonde ꝑsecute her in lykewise the son his father and the father the sone They suppose that thyng onely to be y● man whiche they se fele ye they thynke nothyng to be besyde the thynges which offre them self to the sensyble wyttes whan it is nothyng lesse than so what so euer they greatly coueyte that they thynke to be ryght they call peace certeyn and assured bōdage whyle reason oppressed blynded foloweth whether so euer the appetyte or affection calleth without resistence This is that myserable peace whiche Chryst the authour of very peace that knyt two in one came to breke styryng vp a holsom warre bytwene the father the sone bytwene the husbande the wyfe bytwene those thynges whiche fylthy concorde had euyll coupled togyther Now than let the authoritie of the philosophers be of lytell weyght excepte those same thyngꝭ be all taught in holy scripture though not with the same wordes That the philosophers call reason that calleth Paule somtyme the spiryt somtyme the inner man otherwhyle the lawe of the mynde Reason the spyryte the inner man the lawe of the mynde be one thīg with paul That they call affectiō he calleth