Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	body_n	lord_n	7,994	5	4.1792	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01988	A godly boke wherein is contayned certayne fruitefull, godlye, and necessarye rules, to bee exercised [et] put in practise by all Christes souldiers lyuynge in the campe of this worlde	Erasmus, Desiderius, d. 1536. Enchiridion militis Christiani.; Artour, Thomas.; Gough, John, fl. 1561-1570.	1561 (1561)	STC 12132; ESTC S105777	97,714	292

of the first heauenly And this I speak welbelouyd for that neither the fleshe ne the bloud shal possesse the kingedome of heauen neither thinges corruptible or incorruption Here you maye euydently se that what Paule in one place called the exteriourman and the fleshe whiche is corruptyble In another place he calleth it the earthely Adam And suerlye this is the same flesh the same body of death where with he was troubled when he sayde O vnhappye creature who shall delyuer me from the body of this death And of the fruites bothe of the spiryte and of the fleshe whiche be muche diuers he writeth saieng He that soweth in the flesshe shall gather corruption of the flesshe And he that soweth of the spiryte shall of the spirite gather euerlasting life O happy and fortunate manne in whom this earthelie Adam is so mortified and subdewed that it in no wise resysteth the spirite But whether this perfecte quietenesse and tranquilitie maye fortune to any man in this worlde I wil not affyrme Peraduenture it is not necessary to be For Paule in this lyfe not withstandinge his hyghe perfection and grace had a mocion of the fleshe to vexe and dystrou ble him And when he thryse desired god to be delyuered from the sayde mocion He onely had this aunswere Paule my grace is suf ficient for vertue is made perfite by vexation Paul was vexed by pryde that he shuld not be proud To be perfit and strong in god he was caused to be weake and feeble For he caryed the treasure of heuenly reuelation in a frayle and bryckell vessell that the honoure and victory shulde onely be in the power and mighte of God not in him selfe This one exaumple of Paule is erudition and learninge to vs in many things First when we be moued and tised to syn that we diligently cal to almighty god by prayer Furthermore that to trewe christian men temptations be not only profitable but also necessary for the preseruation of ver tue Finally that when all the other motions be subdued then the mocions of pryde and vayneglorye are most to be feared which in the myddes of vertue priuelye awayteth vs. After that man hath mortifyed the flesshe and subdued the concupicence of the same Thē shal he se god and tast god that he is swete God is not seene in the fierce and boisteous winde of temtacion but after man hath resisted and valiantlye oppressyd the suggestions of his ennemies Then foloweth a delectable smale blaste of ghostly comforte and consolacion Which when you shal perceue then quikly awayt with your inwarde eyes and you shall se god well knowe that he hathe made safe for you ¶ Of the thre partes in man the spiryte the sowle and the fleshe These myght be thought more then sufficient but that you maye the more playnlye knowe what man is I shall brieflye declare vnto you what deuision Oxygen maketh of man And to be shorte he maketh three partes in man The body or the fleshe as the lowest parte of man in the which by the offence of the firste parente Adam the cruell and subtyll serpente the deuyll sowed the lawe of synne into the sowle of man By the which he is prouokid to sinne ouercome by the deuill and bonde in sinne The spirite by the which man dothe expresse the very similitude of the nature of god In the which also the highe creatour and maker of al thinges out of the inwarde secretes of his minde with his own finger that is to say his spirite dyd write the eternal law of vertue honestie By this portion also Man is adioyned and made one with god After these he putteth the thyrde parte as a middle or a meane betwene the. ii other which is a receiuour of the naturall meuinges or felynges This parte as in a factious or sedicious cytie is moued and intysed of both partes and is at libertie to whether it wyll encline If it forsake the fleshe and folow the spirite then shall it be spirituall But if it followe the desires and ●…upidities of the fleshe it shalbe al so fleshely And that ment sayncte Paule when he sayd Know you for trouthe that he that cleaueth to an harlotte is made oone body with her and he that cleaueth to god is made one spirite with him This harlot is the slipper and vn stedfast parte of man which is the fleshe Of whom it is spoken of in the seconde booke of Prouerbes withdrawe the from the strange woman whiche maketh her wordes softe and forsaketh the capytayne of her youthe and hath forgotten the couenaunte shee made with god Her house is al deadly her pathes bryngeth to hel They that folowe her shall not obteyne the pathe of lyfe And he that forsaketh her shalbe saued Then the spirite maketh manne godlye the fleshe maketh beastely The soule maketh man liuynge the spirite good and vertuouse the flesshe euyll and vngracious the soule ma keth neither good ne euyl the spirite seketh heauenly thynges the fleshe swete and pleasaunte The soule necessary the spirite lyfteth to heauen the fleshe depresseth to hel The soule of the spirit or flesh taketh merite or demerite what so euer is fleshely is vicious that which is spiritual is parfite that which is of the soule is mean and indifferent will you that I more playnly discriue to youe the difference betwixte these partes You honoure and feare your parentes you loue youre chyldren and frendes it is not so muche ver tuous to do these thinges as it is sinne not to doe them For whye should not you beynge a christian man do those thinges which infidels and beastes doo onely by instinct of nature That which man dothe of nature is not worthie rewarde But it so chauncith that other you must not regard the reue rence towardes youre parentes neglecte dispyse the loue of your children or els displease god In this case what is to be done the sowle is in dought the flesshe mouithe in the one side the spirite in the other The spirite perswadeth that god is better then thy father and more to be regardid the fleshe contrary maketh suggestion You owe your parentes your naturall being And in case you obey them not you shalbe disheritid and com mōly called vnnatural vnkind lose not your goodes disteyne not your name as for god other he seethe not or he wil not see and at the leaste he wyll sone be pleased Nowe the soule is in doubte and standethe amasyd if it inclyne to the flesshe dispise the spirite it is one bodye with it And if it folow the spyryte it is transmutyd in to the spirite It is great erroure to exteme that absolute vertu which is of nature Some of nature are little moued or intised to the pleasures of the bodye Let them not iudge thē selues verteous for that which is indifferent For the laud of

papystes whose religion in dede is altogether in outward shewe and worldly pompe And therefore thapostle preuentinge the question whiche might be asked him by some worldlye wiseman whiche woulde saye Why Sir what maner of lyfe woulde you haue vs to leade after what sort would you haue vs Christians to doe and vse he aunswereth euen in the begynninge of the ne●…t Chapyter of the same Epistle saying Yf ye be then risen againe with Christ seke those thynges which are aboue where christ sitteth on the righte hande of god set your affections on heauenly thinges and not of earthly thynges for yeare dead and your life is hid with Christe in God Thus is it euydente that the righte lyfe of a christian consysteth not eyther in multytude of people prescriptiō of time forefathers nor outward Ceremonies but onely in vertuousnes of life leauinge our owne dreames inuēcions and in folowing the sacred and holy scriptures settynge the same alwayes before oure eyes as oure onelye lodes starre to folowe and touch stone to trye all doctrine by For whatsoeuer is not conteined in god his boke I meane the holy byble no Christian is bounde of necessity to doe Neither as I saide before neede we to run in to any cloyster to seke a perfecte lyfe seinge it is the dutye of all Christians of what estate or degre soeuer he be to lyue in the feare of God and in suche sorte as in this godly worke folowing is most lyuely and Christenly set forth So that in that matter I shall not nede any thinge to entreat of Thus seking to ende my prologue least I be to tedyous I sende thee good reader to thys boke Prayinge God of hys mercye so to open our hartes to receiue his trueth and followe the same in oure lyuinge that he maye seinge oure repentaunce poure his blessynge vppon vs that hys true and sincere religion nowe beginnynge as it were to springe vppe but wonderfully hyndred in the growinge thereof by gods enemyes the papistes and carnall ghospellers who haue the ghospell in their mouthes but not in their conuersatyons that it maye come to a perfect rypenes that god 〈◊〉 be gloryfyed in this world by our christenly conuersation And that we after this transitorye lyfe once finyshed maye contynallye prayse hym in the heauenlye habytacion wyth his holye aungelles world withoute ende by the merites death and passion of the immaculate lambe oure onely Lorde and Sauioure Iesus Christ to whom with the father and the holye ghost be al honour prayse glorye nowe and euermore world with out ende Amen God preserue the Queene Fare well in the Lorde I. C. Certayne holsome godly and necessary Rules THE holy man Iobe as apereth in the. vii chapiter of his booke mouethe and prouoketh euery good man dylygently to remembre that the lyfe of man in this worlde is nothing but continuall battell conflyct And that the moste parte of the people are greatly dysceaued which so busely folowe the flatterynge prauities and pleasures of this worlde and soo lyue in ydlenesse as though al ieoperdy were passed all thinges quiet in sure and substanciall peace It is maruel to see how quyetly how with oute all feare they slepe continually Syth man is enuironed on all partes with so greate a multitude of ennemies so crafty so subtil and full of disceites Beholde mā on euery side thou art in gret ieopardie and danger of death ouer thy hed the spirites of the aire with many crafty subtile waies busely waiteth thye destructyon which diligently laboure mortal ly to wounde thy sowle with flaming dartes with deadly poyson infected On thy right hande and on thy left before the also behind the this disceyuable worlde subtelly assaulteth thee the whiche as S. Iohn sayth is vtterly set on myschiefe and viciousenes and for that hated and enuied of god This ●…ering world in his assaultes craftely and polytiquely vseth him selfe For sometime he fu riously rageth and in open battel inuadeth man by much and great aduersitie prouinge the strength of his soule Sumtime by blandishinge and fayre promyse he moueth to yeldinge often times he cometh secretly vpon man to take him vnprouided out of armure Beneath the that slipper and dysceitful serpent the breaker of our quietnes by many diuerse ingins lieth in waite to cause the sensuall apetite to fal to sin which is that Eue by whō this most false serpēt first allured man to commit deadly sinne And yet as thoughe this were not sufficient so to be compa sed on euery syde with deadly ennemies Man beareth also about him a familyar and a domesticall aduersary then the whiche as no thinge can be more adioyninge or nighe so nothinge canne be more daungerous that is that old and earthly fleshe by longe and coutinuall acquayntance very familyare but by mischeuous intent an vtter ennemy of whome man can by no meanes be in sufficient suertie ne auoide the same Then sithe man is thus wrapped in so feareful and perilous battell and hath to meddle with so many enemies so redy so sworne in his distruction so armed so watching so false and accustomed in battell is not he very folishe whych armeth not hym selfe against the assaults kepeth not sure good watch hath not al thinges suspected but so liueth as if al thinges were in quiet and in good tranquylitie nothynge regardinge but the belly and the skynne muche lyke as yf this lyfe were a feast or a banquetinge Suerly who so hath peace with vice hath broken the truice whiche he tooke with god at hys baptisme And yet thou mad christian man thinkest all thynges in quyet and criest peace peace whē thou hast god which is only peace and the authour of peace thy extreame ennemie And when he by the mouth of his prophete saythe there is no peace among these vicious people Truely there is no other condicion of peace with god but when man deadly hateth vice and strongly by the helpe of god fyghteth againste it For in case there be amitie and frendshyp betwene man and vice then is god principal enemy to man bothe for that he adioyneth him self to vice which in no wise maye agre with god for how may light and darknes agre and for that also he performeth not his promyse made to god but falsely breaketh his fidelitie so faithefully promised Remēbre o christian man what time thou were baptised thou promysed to be the true and vnfayned ser uaunte of Ihesus Christ in whose quarell thou art twyse bounde to spende thy lyfe Firste for that he gaue the thy lyfe Seconde that where thou were bonde and dead in synne he of his goodnesse restored the lyfe remembrest thou not what time thou first professed thy selfe to his religion what vengeance what maledictions thou desyred to fall vpon the and that by expresse wordes with good delive ration aduisement cōceiued In case thou fulfilled

slothfully or fearefullye But with a stedfast purpose with all your harte with bolde coragious mind redy to lese both goodes and life in Christes cause He chat is slothefull nowe wyll will not They shall not possesse the kingdome of heauen but such as valiantlye fyght and ●…uffer for Christes sake shall obtaine it Suffer not the affectiō towardes kinsefolke hinder you in this iorney Let not the flatteringe mocions of this world reuoke and cal you backe Ne houshold businesse tary or lette you The chayne of worldely businesse muste be cut asonder for it is so knottyd that it is very harde to be vndone This confusyd Egipte must vtterlye be forsaken that we in no wise turne our minde and soule to the pottes of fleshe which be the carnal affectiōs and pleasurs The prophet cryeth fle from the myddes of babylon and that with hasty spede onles you wyll peryshe but many slowely dothe fle from vyces and fynd many causes to tary saying that after I haue performyd and endyd such and suche busynes and waxe somwhat more in age then I shall apply to vertue and intend it busyly O folyshe man what if thy soule thys night be taken frō the Knowest thou not that one busines brengith a nother vice growithe of vice Folow therfore vertue quyckly and in conuenient seasō In other thinges take good auisemēt but here make al spede Counte not ne ponder not in your mynde what and howe muche ye haue forsaken for Christ beynge well assured that he shall suffycyently satisfy and recompence for all Be bolde vtterly and holye to cōmyt your self to christ mystrust yourselfe and fullye trust in him and he shall receaue you caste all your care and thought to god and he shall norishe you And then you shall saye with the prophete god hathe bene my guyde and I haue wantyd nothing he hath set me in plentiful pasture and hath refresshed me with the water of refectiō and conuerted my sowle Deuide not your self in two partes to god and to the deuyll for no man may serue ii masters of so contrary ap petytes There is none agrement betwen god Belial God disdaineth them which halt on both legges that is which wold liue after the world and please god also He hateth them which be neither hot ●…e colde but fainte and meane He is in great ielosie ouer our soules he wyl possesse all that him selfe whiche he hathe redeemyd wyth his bloude He wyll haue no feloshipe withe the deuill whome by his death he once ouercam Ther be only two waies One whyche by folowing the carnall and sensu all appetites bringeth to deathe The other whiche by mortification of the flesh leadith to lif Ther is no thirde waye Who so euer intendith to inheryt life must walk the narrow and strait way which Christ walkid and al that fro the begynnyng of the worlde pleasyd god He that wyl liue with christ muste be crucifyed in thys worlde with Christ. But many folyshely flatter them selues and fondly in so weighty a matter deceiue them selues by lewde and vnwise opinyons Some saythe I am noo preste I am a lay man and a man of the world and therfore I must nedes occupye the wordle Other saye agayne though I be a preste I am no man of religion this ma ner of perfection is fit for them The religious man also hath sum what to flatter him selfe saieng though I be in religion yet I am not of so strayghte religion as other bee Some also saye I am young a gentylman borne I am rich I am a courtier a noble man or a prince The sayinges of the a postelles partain not to me O mi serable creature and blynde man pertainethe it not to thee to liue with Christe If thou be of this worlde thou art not of Christ. If thou call the worlde heauen and earthe the ayer and the sea then euery creature is of the worlde But if thou call the world ambycion voluptuousnes auerice malyce pleasures of the body Then I saye to thee if thou be of thys world thou art no chrysten man Christ sayd indiffrently to al men he that takyth not vpon hym hys crosse in this world that is to say he that subduethe not the flesshe foloweth not me shal not enter in to heuen If you desyre not to liue with Christ then the mortefying of the fleshe pertaineth not to you To be crucified in this world par teyneth not to you yf to liue with God parteyneth not to you To be buried with Christ pertain not to you If you desire not to raigne with him in his glorye Chrystes humilitie pouerty tribulation re bukes laboures wordes and pas sion pertayneth not to you If his kyngdome pertayne not to youe what fondnesse is this to desire re warde commonly with other and wyll take no paines ne laboures with other What blyndenesse is it to desyre to raigne and to haue ioye wyth the hed and wyll take no payne with the hed Regarde not my good frend what other do and deceue not your self by compa rison with them it is a hard matter and fewe people knewe what it is to be dead to sinne to be dead to the carnal appetites to be dead to the worlde And yet it is the thing wherunto al christian men hathe professyd and bounde them selues solempnely at theyr baptisme Other we muste dye wyth out exceptyon or els walke the waye of vertue whether we be of highe or lowe degre And though all men can not attayn the perfyt imitacion of the hed that is christ yet euerye man muste do what he can to attayn it He hath obtained a gret part of chrystianity which with stedfaste mynd purposyth to be a trew and perfit christen man ¶ The thirde Rule prouethe that the waie of Christe is most profitable besides that it onely leadeth to felicitie BUt that the waye of vertue doe not feare you for that it semith sharpe bytter troubelous lackinge the commodities of this world and full of battel and strife with the thre principal enemies the fleshe the deuil and the world this shalbe the thirde rule by the which you shall well knowe that the waie of Christe besides that it leadeth onely to felicite is of all other most commodious and profitable the reward not spoken of For what kynde of liuynge after this worlde maye man chouse in the which he shal not suffer many sharp and bitter stormes The life of courtiers euerye man knoweethe is full of wretchednes vnles he be verie folish and of no experience Immortall god howe longe and miserable seruitude suffer thei which liue in the court what pain trouble haue they in obtaininge their lordes and Princes fauour what busines in keping the same They must flatter please al thē whiche maye hurte or doe good And after the appetites of theyr master their