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	soul_n	think_v	6,986	5	4.7772	4	false

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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

reioyce bost and crake therof as though thou haddest not so taken and borowed hyt And saynte Gregory agayne Grego he the sheweth out borded goodꝭ as hys owne doth feght with god with his owne rewardes and gyftes Dessende therfore sayeth saynte Augustyne and come downe lowe that thou mayst ascēde and clymbe suerly vp make thy selfe vyle meke lowe that thou mayst be exalted promoted lest peraduenture yf thou exalte thy selfe thou be plucked downe agaynst thy wyll For so sayth our sauyour in the gospell Qui se exaltat humiliabitur Who so euer doth exalte et enhauns or set vp hym selfe shall be brought downe made vyle and lowe By these auctorites many mo dothe appere that to call vnto remēbrans / our good dedes or vertues is not profetable but rather perilous Notwithstandynge for such causes as I shewed before in extreame disconforte it may be lawfull and good as we haue of the holy father Iob Iob. 31. in the .xxxi. Chapiter throughout And specially at the houre or in the Ioperdy of death as is euident in the boke of kynges of the good kynge Ezechias 4. Regū 20. a. So may we do at suche tymes / or in such necessites that is to saye to cal wylfully vnto mynde and remēbrans our good dedes and workes or the paynes that we haue suffred for the loue of god to quench vi●e and to kendle and increas vertue And therfore I wolde aduyse all them that shall fortune to be present with any persons drawynge vnto death to put them in remēbrans of all suche and that they neuer thynke at that tyme vpō any fy●●e ●●off●ns that euer they dyd but to cōmytte all those with stedfast fayth / and pure hope vnto the passion and death of our sauyour and vnto hys mercy Amen ¶ Of the secūde poynt that shulde rather be forgotyn then remēbred ❧ ☞ ❧ ☜ LYke as we shulde not call vnto mynde or remēbrance our good dedes So shulde we clerely forgete all yuel and wronges done vnto vs / of any ꝑson for any cause And yf by chauns any suche come vnto mynde put them quycly awaye with violence So was cōmaunded in the olde lawe Seke not vengauns nor to wreke thy selfe Leuiti 19. d. nor kepe in thy mynde the iniurie or wronge of thy neyghbour But here some persons wyl saye Syr I can fynde well in myne herte to forgyue the wronge but I can not forgete hyt And although I do not seke or mynde any meane of vēgauns yet my hert doeth some tyme aryse and I then murmure and go out of cūpeny ●er●er supra cautiē wyll nother salute ne be saluted of the parties and yf by chauns I can not auoyde then I checke or vpbrayde the person of the wronge Thys forgyuenes can not discharge the conscience byfore god And yet be they in wors case that make outwarde a fayre face as though all were clerely forgyuen and yet inwarde they bere rancore and grugge wolde be glad that god or some other persons shulde take vengauns or do some hurte vnto the parties Thys is in dede a very hatered who so kepeth hyt in herte be homicides and manslers Qui odit fratrem suum 1. Io. 3. c homicida est Who so euer sayth the scripture hateth his brother is a mansleer That hert or mynde that lyghtly forgeteth the benifetes of his frynde and that holdeth kepeth well in mynde the hurt and iniurye of hys foo or enimie is well assimuled and lykened vnto a colender or streyner that putteth on t the beste and reteyneth and kepeth the worst A very faythfull christiane therfore shulde clerely fully forgyue and vtterly forgette with al hys herte al iniures wronges and hurtes done in any wyse vnto his goodes or body Takynge euer example of oure sauiour and his holy folowers For he prayde his father vpon the crosse to forgyue hys foose and cruel crucifiers And saynt Stephan in lyke maner And saynt Bernarde sayeth that god doeth lyberally Gernar and frely forgyue all penitentes al iniuries wronges so that nother he wyl by damp nacyon take vēgeance nor yet cōfounde or make them abashed by vpbrayde nor impute ne lay any thynge vnto theyr charge by lesse loue or fauour so that they onely haue perfete wyl to do no more And yf we do in lyke maner eche vnto other we shall fullfyll the greate and laste cōmaundement that our sauiour gaue vnto hys disciples saynge Hoc mando vo bis c. Io. 15. c. This one thing I cōmaūde you sayde he that you loue to gether that you fauore eche other For in that shal euery mā knowe sayeth he that you be my disciples yf you loue eche other Thus shall we than haue perfete and vnfayned charite in our hertes yf we forgete and neuer kepe in mynde or remēbrance iniuries wronges hurtes hyndrances and al displeasures done vnto vs. ❧ ☞ ❧ ☜ ⚜ ❧ ¶ Of the thyrde poynte to be put clene a way and neuer to be called ne kept in remembrance ☞ ⚜ ☜ THe thyrde to be forgoten is the dilectacion of synnes past which is very perilous For although the recorde and remembrans of synnes past may be good and profitable vnto some persons yet is that recorde neuer good Augu● but rather yuel except ther folowe forthwith some maner of repentance sorowe and displeasure for the offēce of god in the synnes or by those synnes But to haue delectacion in that recorde or remembrans is neuer good but alway nought For as saynte Hugh De sancto victory sayeth Huge when so euer our lorde god by his holy sarramētes or by cōtricion doth louse the penitent from hys synnes forgyueth hys transgressions and offences he dothe therwith also bynde hym vnto perpetual detestation hatred of them that is that when the sayde synnes come vnto remembrans by any meanes that the person be abashed of them with hatred and sory that he so dyd with purpose and mynde neuer to cōmit any suche agayne and thus that recorde may be good and profetable as I sayde vnto some ꝑsons For theyr be some maner of persons that after myne opinion shulde neuer call wylfully theyr synnes vnto mynde nor yet when they come vncalled kepe them in remēbrance For some persons be carnall very frayle and sone set one fyre in flamed or at the least sore assayled with a lytle remēbrans and so intendynge by recount of theyr synnes to make a mendes sodēly they fal vnto forther daunger Let these maner of ꝑsons therfore beware and neuer call those synnes vnto mynde that were cōfessed And yf by chaūce they come to remēbrance let them caste them quicly a way with feare horror detestacion indignacion as they wolde cast an edder or a snake from theyr hande or a venemus tode that sodenly shulde fall in theyr lappe and with reuerēde drede retourne vnto our lorde god and most swete sauiour