Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	day_n	life_n	7,969	5	4.4414	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14530	An introduction to vvysedome, made by Ludouicus Viues, and translated in to Englyshe by Rycharde Morysine; Ad sapientiam introductio. English	Vives, Juan Luis, 1492-1540.; Erasmus, Desiderius, d. 1536. Aliquot sententiae insignes. English. Selections.; Morison, Richard, Sir, d. 1556.; Taverner, Richard, 1505?-1575.; Berthelet, Thomas.	1544 (1544)	STC 24848; ESTC S119289	45,201	146

ones vnderstād how it is brought to passe Seing therefore that thou lyuest of his giftes consider what cursed vnkyndnes and what dampnable rashenes it is to be so bold to fal at debate with him by whose benefit and wyll thou haste thy beynge and lenger shuldest thou not be if he wolde not At thy table let al thing be chaste pure wyse holy euen as he is whose gyftes thou art nowe in hand with Let all bakbytyng bytter wordes fierse and cruel speking be secluded from thy table where thou felest the incredible swetenes and clemency of god towardes the. Wherfore it is more intollerable that thou shuldest contaminate that place with sharpnes and hatred agaynst thy brother where thou fyndest moche fauour and gentle softenes towardes the. This thing the Gentylles wel perceyued which for the same skyll named all thynges dedicate and belongyng to the table with names of plesantnes myrthe as feastes iunkettes and gawdes where it was counted a greuouse offence any sad heuy or haynous thyng eyther to be done or sayd Seynge therfore thou hast god to thy gouernour whiche is most in myght wysedome and liberalitie put away the inordynate regarde of thy selfe wherin thou semest to mystrust his goodnes and labour only howe thou mayst please and content hym It is a great folyshnes to say or do any thyng amysse a madnes to dysplease hym for the contention of thy table from whom all nourishementes commeth a madnes to get his displeasure of whome thou labourest to obteyne a benefyt namely for as moche as the lyfe is not preserued by meate but by the wyl and pleasure of god according to the saieng of scripture Not in Breade onely liueth man But in euery worde of god We haue by indenture of Iesu lord of all in heauen and earth that they shal lacke nothing which seke accordingly the kyngdome of god and rightuousnes alowed before hym Seynge therfore that god is so boūteful towardes the in his giftes be not thou vnkinde to thy brother accompting him no lesse to be the son of god than thou thy selfe and that god is no more bounde to the than to hym and that he hath only made the a minister of his giftes of whom nexte vnto god thy brother shulde aske relyefe Neyther is there any thyng more truly giuen to Christ then that that is bestowed vpon the poore Whan thou hast with meates and drinkes refresshed thy selfe consider whose prouidence and power it is to susteyne the lyfe with suche thynges as thou hast receyued and gyue thankes therfore to god not as thou woldest to hym whyche hath prepared sustenance for the with his money but suche thankes as are mete for hym which hath made both the and also the meate susteining the life not by the strēgth of the sayd meate but by his diuine power and inestymable goodnes At thy downe lyenge and vprysynge remember the benefittes of god not onely towardes the but towardes all mankynde yea and all the hole worlde Consider in what dangers man is whyle he lyeth lyke a deade carkas hauyng no power of him selfe Wherfore Christe must so moche the more instantly be sought vpon that he may vouchsafe to defende vs sylly wretches Hede ought to be taken that we prouoke not hym to wrothe and angre by any our synne seyng he is our keper and our gouernour Arme thy forhead and thy breaste with the sygne of the crosse and the secrete parte of thy harte with deuout praiers and holy meditations And whan thou shalte go to thy bed loke that thou thinke euery day resembleth y e hole life of man whom the night succedeth and slepe a very expresse token of death We must therfore pray vnto Christ that he vouchesafe to be with vs euer fauourable both in tyme of life and death and that he vouchesafe to graunt that to be pleasaunt and quiet vnto vs. We must pray hym that straunge dreames feare vs not but that euen sleaping we may haue him in mynd and that refreshed with his comfort we may ryse merily in the mornyng remembring his blessed deth y e price wherby he redemed mankynd Thou shalt kepe thy bed chast and pure so that thy enemy the authour and head of al fylthynes may haue no claime ne right therin And with the sygne of the crosse and Inuocatiō of the name of God but specially through holy thoughtes cogitations and stedfast purpose neuer after to offende shalte thou dryue al the power of the feend from it Whan thou rysest in the mornyng commit thy selfe to Christe rendryng thankes vnto hym that he hath preserued the that night through his helpe and tuition from the deceytes and enuy of that cruell ennemy As thou hast fyrst slept the nyght tyme and are nowe rysen ageyne so remember that our bodyes shall fyrst slepe by deathe and after be restored to life by Christ whan he shal appere and come to iuge both quick and deade Beseche hym that it may be his wyll and that he cause the to spende the day folowyng in his seruice so that thou mayst nother hurt nor yet be hurt of any man and that thou so compassed on euery syde and defended with christian godlynes mayst safely escape the nettes and snates whiche the deuyll moste deceytfull ennemy neuer ceasseth to laye for mankynde Worshyp Mary the blessed mother of God and other holy saintes the deere beloued frendes of Christ dwelling with him in life euerlasting Rede and here ofte times the lyfe and actes of them that thou mayst folowe the same Let thy thought and reporte of them be not as of men but as of persons that by the goodnes of god haue transcended all nature and humayne excellency and nowe nygh conioyned with god Where as there is so great likenes of men both in body and mynd they being al brought in to this world by one ryght and tytle made and appoynted to a certayne communion and societie of life to the preseruation wherof nature hath proclaymed this lawe Let no man to an other do that that he wold not haue done to him self He that restored nature decayed hath professed this one doctrine to be his but yet expressyng the same more at larg and settyng it out more plainely for to make the nature of man perfect in euery condition and as lyke vnto god as it may be he cōmaunded vs not only to loue one an other but also to loue our ennemies that we may be like the father of heuen whiche syncerely loued his enemies as he declareth by his great benefittes shewed vnto them And howe is it to be marked that the nature of man is suche that we wold them to be our frendes whom we our selfes can in no wise loue ¶ Of Charitie THis moste wyse mayster and guyde of our lyfe hath gyuen vs this one document to rule our life by that is to loue one an other knowing that by this only rule we might lead a blessed life without nede of any mo lawes

we ouercome them I let passe I nede tell no man that beautie strengthe agilitie and othee gyftes of the body shortly vanyshe a way euen as floures And axes a small feuer alone bryngeth oftentymes a very strong champyon to deathes doore and sone shaketh away his fresh colour his beautie and his strength And all thoughe sickenes or other myschaunce come not to them yet all they of necessitie through age which euer crepeth on muste nedes decaye No man therfore of ryght can coūt such outward thynges as so sodenly depart away from him to othermen to be his no man can recken thynges of the bodye to be his whiche flee away so faste and so sone departe What wol ye nowe say whan those thynges which so many men do highly desyre be occasions of great vices as of insolent arrogancy of luskishenes of fiersenes of enuy of priuie hatred of strife of debate of battayle murder and manslaughter The delectation of the body is vile and bestly as the body it selfe is and beastes be more oftener moued and haue more pleasure and longer also then men the which plesure not only ouerwhelmeth the body with many diseases bryngyng greate dammage and losse of goodes but also woundeth the mynd with sorowful repentaunce and dulleth the wyt whiche is much extenuated abated and broken through the delicate cherishyng of the body Fynally there foloweth yrkesomnes of it selfe and hatred of all vertue It is not lauful for any man to vse suche pleasures openly For as they muche mysebecome the noblenes of mans mynd so is there none so farre past all grace but he bassheth to vse them in presence of many wytnesses No bicause they ingender ignominie and shame suche as vse thē are driuē to seke darkenes and secrete corners And furthermore these flieng short and sone passyng pleasures may neither by any meanes be reteyned and kepte neither yet come they pure but are with some bytternes intermingled Therfore iudge not after the consente of the common people the greatest euyll to be pouertie ignobilitie imprisonment nakednes worldly shame deformitie of body sicknes and imbecillitie but rather thynke vices and theyr affinities as folyshnes ignorancy amased dulnesse and lacke of brayne the greattest euyls and theyr contraryes knoweledge quyckenes of wytte and sobrietie of mynde to be great vertues If thou haue eyther gyftes of fortune or of body they shall moche profytte the if thou bestowe them vertuousely but if they helpe to set out vice they muste nedes do the moche hurte If thou haue neyther the one nor the other seke them not with the losse of honesty for that were euen to bye a lytel claye with a great summe of gold or to chaunge helth for peynfull syckenes There can be no greatter vantage to the soule then is the increase of godlynesse no greatter gaines to the bodye than to knowe how to vse the state present and to be content with it howe symple so euer it be And all be it we oughte to do nothynge to the intent that we wolde men shuld tickle vs with fonde praises yet we must labour to kepe our good name alwayes vnspotted for the regarde therof kepeth vs oft tymes from moche naughtynes and also is a good example to sturre other to well doing And herof commeth that olde precept of great wyse men Thou shalte none euyll do nor any thynge that longeth thereto If we can not attayne to this well we muste be content that in our conscience we fele our selues voyde of secrete gruge and vnquietnes For whan mens iudgementes be soo corrupte that they counte vertue to be vice than we must be content that god alone aproue our inward and outward actes thoughe men alowe ner nother It is easy to tourne eyther the incommodities of the bodye or mischaunces of fortune to our profite and of euyls to make them good if thou suffer them paciently and the les that they serue the the more ende uourest to folowe vertu Uertues oft times haue ben excedingly encreased by hurtes of body losse of goodes ¶ Of the body ANd for as moche as in this our pylgremage we beare a soule inclosed within our body greate treasure in brickle vessels we may not vtterly refuse and caste awaye al regarde and respecte to the bodye Yet we must so entreate and ordre the same that it may not take it selfe to be a mayster or a felowe but rather a seruannte and that Body is not fed for his owne sake but for Soulles sake The more cherisshyng that the carcase hath the lesse is the soule loked vpon the more delicately the bodye is handled the more stubbornelye it wrestleth ageynste the mynde and dothe caste it of as an horse to well cherished vseth to caste his ryder The heuye burden of the bodye soore oppresseth the mynde fatnes and ouer moche cherisshynge of the bealy diminisheth and dulleth the quicknes of wytte Meate slepe al maner of exercise and al the hole gouernance of the body must be vsed for the helth therof and muste not be set vppon pleasure and delycacye Thus it may the better serue the mynde and not waxe wanton throughe to moche pamparyng nor yet fall in decaye for lacke of strength not noryshed There is nothynge that dothe soo moche debilitate the lyuely power the quycke vigor of the mynde and also the strengthe of the bodye as dothe voluptuousenes for as all the strength of the body and mynde is establyshed and made galliarde with exercise and moderate labour soo by idelenesse and wanton pleasures their powers are weakened theyr strengthes waxe faynte and fall awaye Cleane kepynge of the bodye delicate nisenes of meates and drynkes leyed aparte doth greatly both mainteine the helth of the body and muche comforte wytte Thou shalt washe thy handes and thy face ofte tymes with colde water and dry them ageyn with a faire towell Thou shalte ofte clense those places of thy body out of the whiche filthines commeth from thy inward partyes as thy hedde thy eares thy nosethrylles thy eyes thy arme holes and thy other secrete places that nature hideth and honesty scase wolde haue named Let thy feete be kepte cleane and warme Amonge all the partes of thy body kepe the nape of thy necke from colde Eate not by and by after thou risest eate lyttell before dyner breke faste is gyuen to swage the gnawing and complaintes of a yonge stomake or to comforte nature and not to fyl the bealy therfore .iii. or .iiii. morseles of bread be sufficient without and drynke or with a lyttell and that very smalle For suche is no lesse holsome vnto the wytte than to the bodye Accustome thy selfe at dyner and supper to fede but of one maner of meate and if thy substaunce wyll suffer the let it be suche as is moste holsome fyne and of least grosnes Eate but of one though there be many dysshes and if thou be at thyne owne table suffre not many to come vpon it Uarietie of meates

dyseases be gotten eyther of outwarde thynges eyther of our selues or of god orels of the lawe and lyfe of Christe The nature of thynges is suche that as they be all vncertayn short chaungeable and vyle the soule onely excepted whiche is in dede very man or at the leaste the most preciouse parte of man soo all other thinges be translated from one to an other lest men shuld call any thynge theyrs beside their soule Lette no man thynke those thynges whiche he hath in his possessiō to be giuen hym but rather to be lent hym for a season Wherfore it is great madnes to runne in to any synne worthy greuouse punysshement for any worldely tryfles Lette no man auaunce hym selfe bycause the gyftes of Fortune or of Body haue chaunced vnto hym seinge all suche trashe shortely vadeth awaye as beinge vncertaine and not propre vnto vs. No no as they be graunted vs so they shalbe required ageyne at the vttermost whan death commeth and ofte tymes euen while we be aliue Neyther we ought to mourne if that thynge whyche was lente vs and as a man wolde saye gyuen vs to kepe be asked ageyn but it rather becommeth vs to render thankes for bicause we haue so longe enioyed the same It is to moche vnkindnes to think if thou haddest a longe season a benefytte that thou takeste wronge if it do not alwaye continue Thou doest rather wronge not to consider what thou haste had and howe longe then styll to thynke what thou haste not had or howe longe thou haste not hadde it Thou oughtest not to moche to reioyse whan thinges taken from thy ennemies come to the or thy frendes for suche is the spede of Fortune and suche doubtfulnes is in all thinges that bitter wailing often times foloweth vaine mirth Lette not thy harte fayle the althoughe fortune tourne her face for mery euentydes do often tymes folowe carefull mornynges Nowe what condition be our bodyes in what lyfe can we loke for whyche be made of so vyle and soo brickle a mettall our lyues beinge with so many perylles besieged on euery syde And althoughe it seme sure for a tyme yet it wyll not longe indure Therfore what haue we whervpon we shuld chiefely in such vncertayntie of life be high mynded or fierce of harte And for as moche as this lyfe is none other thynge but a certayne pylgremage wherby we styll be entrynge in to an other lyfe eternall and seinge also we nede very fewe thynges for the performance of the sayd iourney what hath this world worthy longe suite What foly to seke such thinges by peynfull seruitude as we see tossed and tourned in a moment hyther and thither For what eude or purpose shulde we serue out neuer satisfied desyre and appetyte whan thinges to come be vncertayn and we at this present nede very fewe thynges He is a very free man whiche desyreth onely those thynges as be in his owne handes On the other side he a bondman and slaue that dothe the contrary Nowe I praye you what other thynge is it to be replenysshed with the giftes of Fortune than a foote man to be combred with diuers and many fardelles There is no man so dulle no such lacke wytte but he rather prepareth and fytteth hym selfe for the citye where he purposeth to dwell than stylle seeketh thynges for his iourney Sythens this our lyfe is of nature droupyng and fleinge the moste parte therof and almost al is spente in perturbation in troubles in fantasies we can not say we liue all the while that we be tossed with affections and in especiall whan the feare of death troubleth vs. And where as death may come to vs by an infinite sorte of wayes It is greate folye to feare that it shulde come this waye or that way and seing that it shal of necessity come we may not committe any great mischiefe or wickednes to auoyde it nor we ought to mourne though it chaunce Our lyfe beynge oppressed with so many diuers myseries what nede we to kepe it with suche anxietie to sette so moche by it seinge also we go to an other whiche is a life euerlastynge Let vs so order our selues that we haue redy passage to that lyfe whiche is replenyshed with all goodnesse full of ioye eternall ful of myrth euerlastyng Our errours oppresse vs rather than thinges them self where as we ofte tymes thynke them to be great euyls that are none in dede and gret goodes that of trouthe are worthe nought The nature condition and true value of thynges be those whiche I haue reherced in the begynnynge wherby it may be plainely gathered that there is nothyng fayre nothing of pryce fynally nothynge to be accounted ours but only vertue Where as delyberation is taken we beinge in doubte to which parte we may most inclyne the loue of our bodye and the desyre of thynges here in this lyfe that is to saye the loue of our selfe is chiefe councellour and one that we all togyther folowe This weakeneth the strength and manhod of our myndes so moche that nothyng can be so lyttell but it is easely able to penetrate them nothing so sklender or smal but it may be able to disturbe them This blyndeth the eyes of the mynde and whan affections haue ones gotten the vpper hande we flatter we yelde we obey them as our lordes and rulers Thus we hold thynges with tothe and nayle that are alien from vs as they were ours and if they be with drawen from vs we lament tourmentynge our selues as though we had great losse We neglecte our owne as none of oures and do shonne thinges profytable as very hurtefull to vs enbrasynge thynges hurtfull as very profitable The harmes of the folkes seme small but we thynke our owne beinge northynge so great as theyrs intollerable neither content with that we wyshe our selues nor yet pleased if we myght obteyne that that other men moche desyre We lyke not our selues this world the condition and estate therof doth not satisfie vs we wold haue the natures of al thinges turned such is the impaciencie that groweth of deyntie fantasies What punyshement may be compared with these trewely the tormentes amonge damned spirites be none other The dyuels them selues haue none other punyshement than that they be vexed with enuy hatred and wrothe A man may se the counteuaunce of them that be inquieted with these affections howe variable how carefull howe pantyng how cruell how fearefull they be and in lyke trade be their mindes racked and tourmented within them ANGRE whiche is the sorest of al other perturbations and worst of al other becommeth not a man for it turneth his nature into a cruel beast and althoughe euery trouble dothe obscure and darken the iudgement of the mynde yet moste of all Ire ouerwhelmeth it with darkenes soo sore that it seeth neyther Truthe profytte or comlynes It eateth vp the harte and drynketh vp the holsome bloud of the body constraining man to do that thing wherof Repentance

of god seeth all thynge and as scripture testyfyeth he knoweth both hym that doth the wronge and him that suffereth it Therfore gyueth he this commandement Leaue the reuengemēt of thyne enemies to me and I wil se them payed For seyng the iniury is in the hart and not in the dede onely god knoweth what thy hart was and what belongeth therto It behoueth the not onely to loue thy selfe but also to shewe thy selfe worthy to be had in reuerence so that thou mayst be ashamed of thy self whan thou goest about to do any thyng vngodly wyckedly fylthyly impudently folyshly We ofte take that for an iniury whyche in very deede is none folowyng in suche wyse our partiall affections that we can by no meanes ritely examine the truth of matters but are dryuen to giue such sentence and iugement as they will ¶ What a mans Behauiour ought to be towardes him selfe EXteme and beleue more the iugement of thyne own Conscience than the gloryouse reporte of the multitude whiche commonly is bothe rude and ignorant and vnaduisedly both approueth and condemneth thynges vnknowen A troublesome conscience tourmenteth the mynde a quiet conscience is high felicity passing al worldly treasure and dygnitie This is it that god promiseth in y e gospel vnto his wel beloued children that they shal receyue euen in this life moche more pleasure than they haue forsaken for his sake Fame shal neither profyt the wycked person ne infamy hurte the good What profyt shalt thou haue more of thy great fame whan thou art ones departed hens thā the pre●sed picture of Apelles or the horse that hath the victory in Olympia The said fame lyttel profiteth any man in his life time it that he know it not and if he knowe it what profit I pray you bryngeth it a wyse man will despise it and it causeth foles more to enbrace foly The witnesse of Conscience is true sound and permanent and shalbe of great auctority whan God shall syt in that his dredfull iudgement and is a maistres of great gouernaunce euen in this life This Conscience is as the poete feately nameth it a brason wall to stand betwixte vs and al daungers of this world neyther is there any thyng so terrible that can shake him whom this wal defēdeth beinge couplyd and knyt vnto god with harte and minde puttyng his trust in him onely knowyng that he hath taken the peculyar charge of him to whom al thinges obey It is great shame for the to be better knowen of other men than of the selfe It is not inough for the to be knowen of thy selfe and of god They that cast away the regard of god and lye styll without feare in synfulnes are twyse to be condemned bycause they regarde neyther god nor man All suche are iniuryous to theyr owne conscyence deridyng and deluding the same as though they had therfore despised the fame of the world bycause they wold the more frely frame and fashion them self vnto their owne conscience whiche nowe runneth at large in sinfulnes bicause it is not bridled with feare He loueth him selfe that with all his endeuour and feruent prayer desyreth of god that he vouchsafe to garnish the mind the most excellent part of man with her true and natural ornamentes that is to wite with Religion and godlines He loueth not him self whiche setteth his mind vpon riches honours and worldly pleasures or any other bodely thing for so moch as the most precious parte of man is the mynd Neyther loueth he him self which for lacke of knowledge of his own misery deceyueth him self or suffereth other to deceyue him being glad as hauing those giftes wherof in very dede he hath none at all Suche loue in a man is not to be counted the loue of hym selfe but a blynde beastly and inordinate loue of the body hurtfull both to hym selfe and to other The which loue Socrates complained to be the original beginning of al mischeues For in dede this taketh away frendshyp betwen man and man wherby arise all misery all mischiefes amonges men he that ouermoch loueth hym selfe after this maner he loueth no man and no man him The proude man agreeth not with the meeke and moche lesse with men of his owne disease Our sauiour by his heuenly wysedome briefly declareth vnto vs both what it is a man to loue and what it is a man to hate him selfe sayeng after this maner he that hateth his soule and doth not suffer it to be intangled with the pleasaunt intisementes of the worlde he truly loueth his soule and willeth it to be saued Contrary wyse he that loueth his soule settyng it vpon voluptuousenes the same hateth his soule and wol it come to naught Who excepte he be madde well refuse labour and peynes to obteine the reward eternal in heauen seyng that these wretched and transitory thinges without great labour and peines can not be obteined The lawe of Adams chyldren is to lyue in labour and y e curse due be longyng to babes borne of Eue is to suffer afflictions and trouble Therfore we must nedes labour what way so euer we turne vs. Howe moche better than is it to endeuour with al our power to haue for our labour an ample rewarde as eternall ioy than to haue a selender and a vile recompence y ● shortly vanisheth sorow euerlasting What also that it is an easier surer quieter and so moch more plesanter a lighter thing to do wel thā to do euil wherin is so moch feare sorowe and care Syn is the death of man so that he may wel seme to slea him self whiche falleth to synne for he withdraweth hym selfe from god our lyfe and from the quietnes of conscience a thing most blessed most ful of comfort and ioy Thou shalt wasshe away the spottes of syn with teares with repentaunce and by the inuocation of the mercy of god cleauyng and holly trustyng to it Let all maner of occasions of synnes be cut away and eschewed with al diligence For the wise man saith he that loneth peryl shal perishe therin And the deuyll alwayes wayteth vpon all occasions that we can neuer be careles We must warre with hym styl mans lyfe vpon erth is as Iob truly sayth a contynuall warfare And for as moche as our ennemy is so myghty so strong so subtyll so crafty and of so great experience hauyng so many polycyes of warre ageynst vs that we can by no meanes craft ne power match him let vs castyng away all affiance of out owne nature and power fle vnto god for succour For this cause our lorde ofte commaundeth his disciples to pray desyre their holy father with pure harte and mynde that they may not be led into temptation that is to say into fight into hand gripes with their aduersary And in the praier that he taught vs this is the laste poynt whiche knytteth vp all together Ne nos inducas in tentationē Leade vs not into temptation but deliuer vs from our aduersarie