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	flesh_n	sin_n	8,004	5	4.9322	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15118	Here followeth dyuers holy instrucyons and teachynges very necessarye for the helth of mannes soule, newly made and set forth by a late brother of Syon Rychard whitforde; Here followeth dyvers holy instrucyons and teachynges very necessarye for the helth of mannes soule.	Whitford, Richard, fl. 1495-1555?; Isidore, of Seville, Saint, d. 636. Here be the gathered counsailes of Saynct Isodorie to informe man, howe he shuld flee vices.; John Chrysostom, Saint, d. 407. Of detraction.	1541 (1541)	STC 25420; ESTC S105112	99,010	194

I doubt not be edified therby A deuout brother of ours instantly requirynge forsed me to stranslate the mater which I haue done more after the sens and meanyng of the auctour then after the letter and somewhere I haue added vnto the auctour rather than mynushed any thynge Ascribe and take all vnto the beste I byseche you good deuoute Christiane reders whom our lorde god moste swete sauiour Iesu saue kepe increace in his grace and mercy euermore Amen Your assured bedeman the olde wreched brother of Syon Rycherd Whytforde ❧ An instructyon to auoyde and eschewe vices and folowe good maners ascribed vnto saynt Isodor and translate into Englyshe by a late brother of Syon Richarde Whytforde * ⁎ * MAn knowe thy selfe / knowe what thou arte knowe whens thou came howe and whetof thou wast begotyn how thou wast nury shed in thy mothers wombe howe thou wast borne know vnto what ende and purposethou wast create and made frame and order thy selfe vnto the same As thy maker hathe institute and taught the so go forth by due obedience ❧ ☞ ❧ ☜ ¶ Of yuel thoughtes FYrste haue thy selfe in a good awayte of thy thoughtes dayly discusse and trye thy herte / examyne dayly thy cōscience kepe well thy mynde from vayne and yuell thoughtꝭ Let neuer fylthy or vnclene cogytacion crepe into thy soule Yf thou be assayled and tempted with an yuel thought gyue no place therunto when the serpēt appereth fyrst kyll hym trede vpon hys hedde and crush hyt in peces Put awaye the yuel thought at the fyrst enter at the fyrst mocion and begynnynge and then shall hyt nothynge noye For better is to auoyde synne then to make amendes therfore The mendes is beste made wher and when the synne fyrst spryngeth and begymieth Be ware at the begynnynge and thou shalt lyghtly auoyde and excape all daungers and periles of the soule cōscience ¶ Of chastite NEuer than be thou polluted or defoled with any vnclennes Let neuer thy mynde be occupied nor thy soule be spotted with any fylthy pleasures of the bydy Let no lechery preuayle in the ne haue restynge place in thy hert or mynde Chastite dothe ioyne man vnto god Chastite dothe drawe conuey and carye man vnto heuen Vnto the chaste person is heuen promysed And yf yet thou fele the greuous vexacion and troubles of the body yf thou be touched with the stynge and prycke of the fleshe yf thou be assayled with the suggestion tentacion of the fylthy lust or stynkyng pleasure of vnclennes yf by any mynde thoughtes or remēbrance of fornicacion thou fele or perceyue any tytillacions or rysynge of the frayle flesh and bestly body thē renne streght way in all ha●t vnto the nexte remedy Cast forthwith byfore the face and syght of thy soule the memorie and remēbrance of death Put before thy face the passage of thy soul from thy body loke vpō thy last ende beholde and se the terrible and most dredeful day of iudgement Thynke what tourmētes paynes be ordened for synne the perpetuall euerlastyng fyre of hell with other innumerable horrible / and abominable punyshmēt vnspekable And yet the moste suer and spedefull remedye agaynst al maner of tentacions is the remembrance of the acres of our saluacion specially the bytter passion / and paynfull and shamefull death of our lorde Iesu prayer helpeth muche ❧ ⚜ ❧ ¶ Of Prayer PRaye therfore contenually cease not to praye our lorde daye and nyght pray with teares wepe mourne and by wayle the synne of the worlde Let prayer be your armour harnes and defence For prayer is a principal vertu violēce agaynst the assayles of al tentacions For the dyuyl is vēquished and ouercomen by prayer prayer dothe preuayle agaynste all yuels And obteyneth / and geteth grace so that fastynge go therwith ¶ Of superfluous fedynge SVperfluous fedynge bybbynge and bollyng be the instrumētes of lechery as by fewel fore cast vnto the fyre the heate more increaceth Mater cōbustible and that wyll lyghtly bren maketh the flame more feruent so doth the pomprynge of the body moue and sturre the blode and doth ingender vayne and vnclene thoughtes ¶ Of aspecte or cast of the fyght ONe of the fyrste and principall grynnes sun res or lymeroddes of vnclēnes is the eye or syght The chefe cōcupiscence that frayle persons haue eche vnto other is by lokynge and caste of the syght For therby is the mynde sone lyghtly netted 2. Re. 11. Psal 118. caught and taken Dauid to wytnes and he prayed afterwarde vnto our lorde sayng Au●rte oculos meos ne videant vanitatem Turne and plucke awaye good lorde myne eyes and syght / that I byholde not or se any vanite withdrawe therfore your syght holde backe your eyes frō all lyght wanton lokes Neuer fyxe or fasten youre syght vpon the fauour beauty or countenance of the contrary sexe that is man vpō the woman or contrarye the woman vpon the man Remembre the gospell who so euer loketh vpon afrayle ꝑson of the cōtrarie sexe with the consente of cōcupiscence hath euen then Math. 5. d. done fornicacion in his hert and mynde Yf you wyl than be safe and in suerty frō vice of fornicacion vnclēnes auoyde / put away all occasions therof take away the mater cause the offēce is sone auoyded Aristo The philosopher sayeth Remota causa remouetur et effectus Remoue and put awaye the cause and the effecte is forthwith remoued Be therfore discrete ware as well of your loke syght as of your touchyng and other byhauiour of the body ¶ Of the cūpeny and presēce of the contrarye sexes ❧ ★ ❧ THer is no thynge more ꝑilous for the frayle persons then the presence cūpany famuliarite of the cōtrarye sexe For when they be disioyned and in sondre departed selden haue they any intent or purpose of synne harde to lye or dwell longē by a serpent without some hurt Byde nere the face of a continuall fyre though thou were yron thou shalte be dissolued and wasted who so euer is very nere vnto perile and ioperdy cānot belonge in iuerte to be safe therfrom Eccli ● d The wyseman sayth Qui amat piculum in illo pecibit Who so loueth perile shall therin perysh The frayle lyght person is euer in perile byding in familier presence of a lyke frayle person specially of the cōtrarie sexe The most redy and most suer remedy / than is to fle and to auoyde presence For often hathe hyt chaunced and cūmen to passe that familiarite in accustomed presence hathe venquyshed ouercomen brought vnto effecte that vnclene acte of the flesh which the voluptuous desyre and appetite therof coulde neuer brynge aboute ¶ Of labour occupacion and of the cōtrarye that is ydelnes ☜ ⚜ ☞ THe ydel persons be sonest and most lyghtly venquished ouercomen with the fole synne of the body For the fylthy appetite of the fleshe dothe most

than is full true Sufferaunce doth ease many other meanes there bene as pride ꝓdigalite and vnlawful pleasures that done lyghtly sparpoyle destroy great goodꝭ and substance for lackh of due pacience So that we may well conclude / that pacience is profetable vnto the lawful getynge kepynge increascyng also spendyng of the wordely goodꝭ which goodꝭ as we sayde be the lyest / and in the lowest place of those cōmodites that do apparteyne belonge vnto man Then foloweth of the cors and body of man which is more precious then any worldly goodes ❧ ☞ ❧ ☜ ¶ That pacience is cōmodious and profitable vnto the good state of the body of man The .ix. Chapiter ☞ ⚜ ☜ WE put the body of man in the secunde place as muche more worthy then the goodꝭ and yet vnder the fame good name or honour in dignite and degre althogh sume ꝑsons do set more by the sory carcas then other by theyr name or yet by the soule vnto the good state than of the body to be kept or recouered our pacience is much necessarie and profitable For the pacient person is euer sobre prouident and ware bothe in wordes dedes coūtenaūce behauiour And the hasty man sayeth the cōmune prouerbe wanteth neuer wo. The countenaunce of man in lokes or gestures doth many tymes prouoke vnto Ire and hathe ben occasion of bodely hurte / and harme many ꝑsons by hasty passions haue hurte them selfe Yee and some slayne them selfe / for lacke of pacience many for default of pacience haue exceded in wordes which haue bene occasion and cause of bodyly hurte and bludshed Eccli 6. a. where the pacient ꝑsons by soft and swete wordes haue mytigate and swaged Ire and restrayned hasty passions and appeased the parties Ibidem let neuer therfore sayth the wysemā a prowde hasty worde passe thy mouth hasty passion lacke of pacience haue brought and cast many persons into feuers axes variāt sekenece / and diseases And also kept them longe therin and increasced the same And sume for lacke of pacience do rayle blaspheme god And many wylfully done byde and continue in sekenes because they wyll not suffre to be laūced Qui pri ceptame dici nō seruat seip̄m intimit cut or otherwyse cured And sū wyll not kepe prescribed dyete ne kepe the preceptes cōmaundemeutes of theyr phisicions surgions or leches wherby they bene oftymes causers of theyr owne death And some haue had so greate malyce / and hatered vnto some ꝑsons that they had leuer suffer greate paynes in the body then to be cured by that / or those ꝑsons Many and very many variāt and sondry incōmodites haue comen vnto the body of man for lacke of pacience whiche the meke paciēt ꝑsons do avoyde and exscape And yf by chaunce they be in ꝑyll yet by paciēce they sone lyghtly recouer and finde remedy Some for very angre freate them selfe to death and that is for lacke of pacience Thus you se and perceyue that vnto the good state of the body pacience is commodious / and profetable ☞ ❧ ☜ ❧ ¶ Howe pacience is cōmodious and necessarye vnto good fame and good name to be obteyned holden and kept The .x. Chapiter ❧ ❧ GOod fame or good name doth kepe the thyrde place in ordre as in dignite degre more worthy then other the worldly goodes or yet the body of mā For the fame doeth last byde after that the body is dede and roten And doeth in maner rendre and presente the ded ꝑson by recorde and memory as yet and euer lyuynge in honour or dishonour accordynge vnto the merites of the ꝑson Fame therfore is so precious that as I sayde before some ꝑsons haue rather lost theyr lyues then they wolde lose theyr fame and honour The cronicles and stories do cōtinue kepe in mynde the fame and the noble actes and dedes of armes of the pagans and hethyn men and be rehersed for examples And so be the holy legendes or lyues of the blessed saintes vnto theyr great glorye and honour in our lorde and vnto our edification All Christians therfore shuld much cure and regarde theyr fame Timo. 5 Timo. 2. Cor. 2. prope finem For saynt Hierom sayth that our fame and good name is a fragrant pleasant odour / or smell vnto Christe as saynt Paule wryteth vnto the Corrinthꝭ And in an other place he sayth that those be cruell ꝑsons that be negligēt and carelis of theyr fame Fame than and good name is a glorious thynge muche to be desyred chyfely and derely to be kept so hyt be ryghtly goten For the good fame of the ypocrite is not well goten Aug. de bond vi duitat● And good fame doth folowe vtuous dedes whether the ꝑson wyll or not as the shado in the son doth folowe the bodye Let euery person loke wel than howe they desyre to haue good name fame For yf hyt be desyred for veyneglory and so outwardly by feyned vertue and not inwordely before god de●e●●●ed hyt is then a lyer shall in the ende come vnto the greate shame rebuke of the person Aug. cō tra pela ●ium Epist 109. let therfore very and vnfeyned vtue obteyn● wyne the fame And let the loue of honesty and the intente and mynde of the edificacion of the neghbur reteyne and kepe the same The persons of good name and fame be had in great loue and fauour in greate honour and reuerence And in great feare or drede The holy wydowe Noemy and her doghter in lawe Ruth Ruth 1. d. e. 2 ●ester 9 b. Iudit 8. a. Ph. 〈◊〉 b 3. Regū 10. a. 2. Para. 9. a. Math. 12. d. Hiero. ad Pau linum were greately beloued and fauored by theyr fame and good name so were bothe Hester and Iudit And saynt Paule wylleth that the ꝑsons of good name and fame shulde be promoted vnto office rule dignite / and honour aboue other The fame of kynge Salomon caused the Quene of Saba to come frō ferre coūtreyse vnto hym whose vertue she sayde exceded the fame The fame of Ti●us Liuius as saynte Hierome writeth caused many ꝑsones to come vn to Rome onely to se that man And so we rede of many other ꝑsons that haue made great ●orneyse passed the seese and many large ●ferre coūtreyse in greate spens of theyr goodes Hiero ●bis̄ ●●great labours of theyr bodyes in great toperdy of theyr lyues onely to se them in presēce whose fame they herde of ferre Iosue Dauid Salomon / many other noble men were had in great feere drede onely by theyr fame The cōmine prouerbe is in englysh it is a good thynge / to haue a good name For he that hathe an yule name saye they is more then halfe hanged For no waysh ne crafte can purge clense Hiero. nor put a waye the spottes and fylth of an yule name or fame For the name

notwithstandyng that he is dayly assayled and prouoked by theyr many cōtinuall offences and malycious hardnes of herte yet I saye doth he by great pacience differre his iustice and doth tary byde and loke whether they wyll chaunge / amende theyr lyfe ●●●cvi 18. For he sayeth Nolo mortem mo rientis I haue no wyll that the synner shulde dye in his synne but rather that he shulde be cōuerted and turned from the death of synne and that he shulde lyue M●la●h 3. Iohel 2. Retourne sayth he and come agayne vnto me And by hꝭ ꝓphete Iohel Retourne you synners come home sayeth he vnto your lorde god For he is merciful pytuous and pacient and hath greate compassion vpon the myserie of man redy euer to restrayne and withdrawe his sentēce and iugement agaynste the malice done shewed vnto hym 4. Isbr● Ca. 180 prope sine●●● Here nowe dothe appere that we maye take exeample at our lorde god to lerne pacience For as we haue in a reuelacion of our holy mother saynte Bryget pacience dothe enter synke into the herte and mynde of man by the exeample of our lorde god and of his holy sayntes Sythe god than is bothe our lorde and our father as chryste sayeth in the gospell we ough to loue that he loueth For that thynge that he loueth is to be of ryght beloued And that thyng that he loueth his goodnes mageste doeth cōmende prayse and setforth for exeāple to be folowed And euery seruante is bounde to folowe his lorde mayster and hyt becometh the chylde to folowe the father And so dyd the olde fathers of the olde testament folowe god in pacience as theyr lorde and father Adame had greate pacience with Cayne when he had slayne his dere beloued sōne Abel and he had no mo sonnes then but hym alon wherby Adame had greate occasion to fle hym agayne as iuste due vengeaunce for hys treaspas so dyd Cayne suppose feare he wolde haue done Ge. 3 c For he sayde vnto our lorde god when he had cursed hym for hys wycked dede lo sayde he nowe dost thou cast me from the face of the yerth and I muste be hyd from thy face and I wyll be a vagabunde and a tenegate in the yerth and therfore euery person that fyndeth me shal haue wyll to fle me but our lorde was more paciēt wolde not suffre that but rather let hym byde that all the worlde myght lerne paciēce so dyd Adam Eue theyr doughters For so paciently they bare suffred that vengeable dede that none of them dyd so muche as chalenge or rebuke hym therfore For they knowe wel he was so indurate styfe with despere that he shulde rather be wors by theyr wordꝭ then better Paciēce then was best And Abel also was an exeample of pacience and a fygure of Chryste sythe he wolde not resyste Ty●anꝰ de paci●●●● ne withstande nor stryue with his brother but lyke a lambe mekely and paciētly suffred hym to do what he wolde The pacience of Noye was notable that without murmure or grudge suffred so mekely y● punyshmēt of our lorde also the mocke dishonoure of his owne sōne Cham. ●c 6. ● And Abraham when he was cōmaūded to fle and offre hys sonne was without resystence with all pacience of deuocion moste redely obediente And Ysaake his sonne Ibidē Bene. 22. b. e. Ibidē 27. g. Be. 32. with lyke paciēce and deuocion was as redy to be offred Iacob shewed great pacience when he flede out of his countre from hys father and mother for drede of hys brother Esau And yet more pacient when he mekely appoynted to appease hym hys enimye with large presentes and gyftes Ibedē 37. c. And what may be sayde of Ioseph that not only dyd bere suffred the great innatural vnkyndnes of his bretherne paciently but also forgane them and fedde and cōforted them moste charitable Moyses was despysed suffred many rebukes and great troubles of the most vnkynde people of Israel Exo. 32. nere at the poynte to be stoned vnto death of them And he most mylde paciēt prayed full hertely for them Dauid suffred great ꝑsecution of Saul 1. Re. 2● Ibidē ●4 yet when he had hym in hys daunger he fauored and spared hym also when he was ded he mourned and bywayled hym 2. Re. 1. and reuēged hys death yf we shuld here recount Samuel Helias Helizeus Esay Hyeremy and al the holy prophetes howe they by suffraunce wanne the crowne of pacience hyt shulde be to longe a worke Yet one great chāpion syngular exeāple of paciēce shall I set forth byfore you that is holy Iob. Loke vpō hym wel and you may lerne good pacience We shewed you before yf you remēbre that all the assayles and troubles tentacions of pacience do fall and come vnto man other by the losse of wordly goodes or of possessions or of the losse of fryndes or els for the hurte of the body or els for the blotynge and steynyuge of fame and good name or els for the greue of mynde or ꝑyll of the soule And in all these cōmunely mā is troubled and tented by man notwithstaudynge that sometyme god as I sayde may and doth ꝓue the pacience of his seruantes and so doth the dyuyle by hys lycence suffraunce also And this assayle is most extreme greuous bycause of the powere subtilite malyce of the enemye that alway doth as muche as he is suffred of god which is euedēti hys dede vnto Iob. For fyrst he assayled examyned hym in hys worldly goodꝭ that not after the cōmune maner of fortune to lose a part but he toke all Iob. 1. ● d. and that substance was not small for he was a lorde of goodes very ryche And yet went he more nere hym For where he was more ryche and greater lorde in that he was a father of many fayre / and bothe goodly godly chylderne he toke them all not one by one as sekenes cōmune plages do but all in one instant by a soden and vēgeable maner of death And yet forther whē he was leste without all worldly helpe and cōforde except his wyfe alon that vnto her housbande was as euery wyfe is one body one flesh and as an other selfe he and so shulde haue bene vnto hym a syngular helpe and conforde the dyuyl armed her agaynst hym I●r●ez as before he had done Eue agaynste Adam / and when he had lost al the worlde yet beyonde all the dyuyl had stryken hym with sekenes most myserable not with the ston or colyke or with feuers / and cōmune plagꝭ but so with boytches sores bewrapped him that from the sole of the fote vnto the crowne of the heade Iob. 2. ● was no place hole nor yet without extreme and moste greuous payne ache and woa and

gyuyng of sentence and iudgement Let mercy haue the rule so yet go forth euenly to gether that trouth be kept and nother of them excede in them selfe For the moste hygh iustice Eccli 8. c. is most hygh wronge And therfore the wysemā sayth Nol● esse iustus multum Be not ●ueriuste And to muche mercye hathe bene the marrynge of many persons Vse the dothe in due maner and they wyll agre and stande bothe well to gether Exelude in all iudgementes al parrialite And neuer gyue iudgement vpon suspicion / or supposition but alway trye out y● troth byfore you gyue sētēce For two fals ꝑslous ●yers ther●● that do dr●●e or father deceytfully lede brynge the soueryns or prelates from ryght iudgemetes that is to saye I herde saye and I wende Many wyll make a cōplaynt and tell a fals tale when hyt cōmeth by trial vnto the profe then wyl they saye I sayde as I hardesaye Or els I wende hit had bene so The iudge than that gyueth sentēce vpon the mouth of these two lyers doth of tymes come vnto had I wyst and that cōmeth euer to late be sure therfore of the troth then maye you suerly gyue sentence Yf you be in doubte of the troth differre or dispatche your selfe of the cause and remyt the mater vnto hym that knoweth all troth almyghty god And remember well the sayng of the gospell Math. 7. a. By what measure you do measure your neyghbour be the same shall be remesured vnto you Suche iudgement as you gyue suche shall you haue Herein you maye perceyue that a prelate hathe a greate burthen a greate charge In olde tyme the moste holy and best lerned persons dyd most auoyde and fle that rowlme And suerly who so euer dothe desyre hyt is moste vnworthy to haue hyt ❧ ☞ ❧ ☜ ¶ Of contempt and despysynge of the worlde ⚜ ★ ⚜ THose persons that tyme that most despysed the worlde were chefly chosen yee and cōpelled by force vnto p̄lacie And doubtles they were best worthy the rowlme And yet were they of more hygh merite in that rowlme then in theyr quiete restfull lyfe Bycause they dyd theyr labours of obedience and for no worldly pleasure but onel● for the loue of god And cotrarie those that aspire and make labour meanes and wayes to be prelates as they be moste vnworthy so be they neuer quiete ne cōtent but alway labour styl to clymbe and gether ryches godwottes home Yf you wyll therfore be quiete to serue god to kepe a clene conscience haue none appetite ne desyre vnto the worlde The holy fathers that in tyme past were forced vnto p̄lacie dyd all the labour they myght to be discharged therof Theyr tresure and herte were in heuen and therfore they put away caste from them al that myght set them thens Folowe you them despice the worlde Our sauiour sayde he was not of thys worlde nor hys dysciples nother Howe than may they be worldly that wolde be of hys flocke The perfete Christiane shulde be ded vnto the worlde and the worlde vnto him The ded man loketh not vpon the glorye of the worlde No more do you yf you wyll be very disciple vnto Christe Forsake nowe in thys lyfe and vtterly despice and set at nought that thynge that when you be ded you can not haue ¶ Of almes dede RAther studye you howe you may discretely departe with that you haue Play the wyse marchant y● is no thyng loth to sende his goodes ouer see where he supposeth to haue other goodꝭ better and more pleasant for them And specially yf he purpose and determine him selfe to go after hys goodes into that coūtre for euer to remayne / and there to byde So do you Remember what saynt Paule sayeth We haue here no citie Hebre. 13. c. towne nor home to dwell in but we seke and labour for an other Sende youre goodes then before you Delyuer them vnto a sure carier a faythfull factour that is vnto your sauyour Iesu christe he wyll not deceyue you he can not deceyue you At y● day of iudgemēt he wyll saye vnto you Math. 25. d. What so euer you gaue vnto the pore in my name for my sake that gaue you vnto me And all that shall you fynde byfore you with the vsurie gaynes accordinge You shall haue more wynnynge then the cōmune gaynes a shylynge of the pounde For you shall haue more then a pounde for euery peny Eccli 7. a. Despice not then to gyue almes sayth the wyse man For almes sayth he claused or hydde in the herte or in the bosum of the pore man Ibidē 17. c. wyll praye effectually for you and wyl kepe you from all yuel And also almes vnto a mā is lyke vnto a bagge of money or tresour borne or caried with hym to serue hym at nede and hyt wyll kepe hym derely in grace / fauour and afterwarde hyt wyll aryse rewarde euery man accordynge To. 4. a 12. b. And it wyl delyuer a person from fynne and frō death For as water doth quench fyre ●o doth almes ●●ecke and resyst sinne Lu. 11. f. De●e and gyue almes sayth our sauyour then be all thynges clene vnto you and without sinne Ibidē 12. d. And in another place Sell you sayeth he youre possessions and gyue in almes Nowe you se well and perceyue that good it is to gyue almes But yet se and loke well that you gyue hyt after a due fourme Fyrst you must loke vnto the ende to what intet and why or wherfore you gyue your almes That is fyrst chefly and principally for the loue of god and for the rewarde that he of his goodnes hathe promysed therfore Almes must also be done with a good wyll with a glad herte and iocunde mynde 2 ●o 9. b for that god loueth and not with murmur or grudge as loth to depart withall but lyberally frely hastyly forwith without stoppage when the nede appereth And euer with pytie and compassion vpon the nedy For so dothe that name Elemosine sowne that we call almes An other cyrcumstāce of almes is to be secretely done Math. 6.8 Cum facis eleemosinam noli tuba canere ●●te te When you do almes sayth our fauiour haue not a mynde or wyl that hyt shulde be blowne abrode bosted and shewed forth as do ypocrites because they wolde be praysed and honored of the people For I assure you sayeth he they haue receyued here theyr rewarde therfore But whē you do your almes sayeth he let not your lyfte hande knowe what your ryght hande dothe So that your almes be done in secrete maner pryuely and then wyll your father that byholdeth and syeth all secretes render and rewarde you He dothe not forbede / in thys saynge that you shulde not deale almes opynly For that must some persons nedely do or els deale none where when hyt were most nede / but