Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	end_n	4,289	5	5.3574	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19668	Fryer Iohn Frauncis of Nigeon in Fraunce A replication to that lewde aunswere, which Fryer Iohn Frauncis (of the Minimes order in Nigeon nigh vnto Paris in Fraunce) hath made to a letter, that his mother caused to be written, and sent to him out of England, in August. 1585. Wherevnto is annexed an aunswere, to that which the same fryer hath written to his father and mother: in defence, and to the prayse of that religion, which he dooth nowe professe: and to the disprayse and defacing of that religion, which is nowe professed in Englande. Whereof the fryer himselfe was a scholler and professor, vntill the yeere 1583. which was the 18. yeere of hys age. VVritten by Robert Crowley. Anno. 1586.	Crowley, Robert, 1518?-1588.; Debnam, Samuel.	1586 (1586)	STC 6091; ESTC S109119	122,478	144

Dauid saying Miserere mei Deus secundum magnam misericordiam tuam And all the while that he sayeth the Psalme the other whippeth himselfe In the meane season whilst that one doth say the foresaid psalme I haue giuen my selfe for deuotion sake because that Christ was whipped for me foure hundred stripes Euery Friday from our Ladies day in Lent to May day I whip my selfe for your sake And I pray for you vnto the intēt that it may please God to turn your harts saue your souls Crowley Procéeding in the declaration of the straightnes of your life you say that you lie in your clothes in bed without shéetes and yet you kéepe your selues cleane It may be so for you haue leasure enough to knacke your créepers when they begin to molest you and Sta●●sacre is a soueraine thing to destroy that cattell that is accustomed to bréede in the beddes and bosomes of such lasye Lubbers as doo accustome themselues to lye in their clothes If it bée a point of holines to lye in bedde without shéetes then are the common sort of people in diuers parts in England as holy as you for they neuer lie in any yet they putt of their clothes when they goe to bedde And I my selfe hauing béene in some of those parts of the Realme haue taken such lodging as the Country vseth but I haue not lyen in my clothes as you say that you doo I doo know by that little experience that I haue had therein that after a man is acustomed for some space to lie in blankets he will chose rather to continue that kind of lodging then to change it But let this matter passe for a Louse bredde in blankets is not more holye then that Louse that is bredd in shéetes And this Epitheten lousie hath bene thought méete for a Fryer euer since I could remember You say that you got to bedde at eight of the clocke c. I know diuers Artificers in London and I think such may be found in Paris also that labouring sore all the day long doo not sléepe before eleuen of the clocke and yet ryse againe at foure or fyue at the furdest so y t they sléepe not aboue 6 howres in one night where as by your own confession you doo commonlie sléepe 7 houres and doo no labour at all but loyter all the day long The Religion therefore of those labouring Artificers is in that point straighter then yours When you doo or when anie of you dooth a misse hee that hath offended must doo penaunce If this be true thē must you all doo penaunce euerie day For as the Psalmist saith 19. Delicta quis intelligit Who can be able to tell how oft he offendeth And Salomon saith Prouerb 24. Septies cadet iustus And as your sort doo reade his words Septies in die cadet iustus The righteous person shall fall seauen times in a day But I am sure your meaning is not of such offences as Salomon speaketh of That is of déedes that are doone words that are spoken and thoughts that are conceiued contrary to Gods commaundements but your meaning is of offences cōmitted against the Rules of your Religion As when you lust or long after anie kind of fleshe when you be slacke in arysing to sing your Mattins before your blessed Sacrament of the Altar when being drowsye you singe not lustilie when you passe by anie of your Idoles and doo not dowke lowe enough to them when you lowte not lowe enough to your Prior and other your auncients in Religion when you thinke not so reuerently of euery point of your Religion as you haue béene taught to doo when you behaue not your selfe so deuoutlie in singing your Mattins and high masses as you should doo when you speake to anie of your fellowe Fryers either at dinner or at supper or in the night and when you thinke well of or wishe well to anie of those Heretickes that haue had the bringing vpp of you and haue béene too carefull for you I coniecture that these bee the misdéedes that you must doo penaunce for As for the breaking of Gods commaundements that is no offence amongst Minime Fryers Well you say that your penaunces are to fast breade and water c. By this I coniecture that your common drinke is wine Manie honest men that laboure sore haue water for their common drink I haue heard of an Abbot in England that inioined his horse such penaunce because he felt him too lustie sturring vnder hym Syrra said the Abbot to his horsekéeper sée that you giue not thys horse any thing for the space of these tenne dayes but onely breade and water Was not this great pennance for the poore horse to endure thinke you The quality and quantity of your bread may bee such that it shall rather be a pleasure then a punishment to bee put to that pennaunce But graunt that your breade which you eate when you be put to penanuce be such as King Achab commaunded to be giuen to Michaeas the Prophet 3. Reg. 22. The bread of tribulation and the water of sorrow Yet what a satisfaction is this for so haynous an offence as the transgression of the leaste of Gods commandements Adam was inioyned much greater penaunce thē this and much longer time then for the space of one day For it was sayd to him by God himself In the sweat of thy face thou shalt eate thy breade all the daies of thy life till thou shalt be turned againe into the earth c. And yet all this penaunce could not satisfy for that one sinne that he committed when he tasted of the forbidfruite Yea although all his posterity euen vnto this day had doone and we our posteritie should doo such penaunce as you speake of continually euen to the end of the world yet all this long penaunce could not reuerse this sentence pronounced by God himselfe Morte morier●s Thou shalt die the death Onely the death of him in whom there neuer was any sinne is sufficient to satisfy for all sinne Your dyning vpon the earth with bread and water the kyssing of your brethren the Friers féete the whipping of your selues for the space of halfe a quarter of an howre more or lesse at the discretion of the chéefe father may be some outward signe of inward sorrow conceiued for some offence committed and some argument of detestation thereof inwardly in the heart But an Hipocrite may doo as much as all this and yet delight in his wickednes still Reade the 58. Chapter of Esaies prophesies Nunquid tale est ●eiunium quod elegi per diem affligere hominem animam suam c. Is this the fast that I haue chosen saith the Lord by the Prophet for a man to afflicte his owne soule for the space of a day to bowe downe the heade like a Bulrush to lye in sackcloth wylt thou call this a fast and a day acceptable to the lorde c. But when

to fail downe and worship it and so make an Idoll of it Yea when in your masse you make a sacrifice of it for y e sins both of the liuing of the dead yea and in stormes tempestious wether you make it a bugge to feare the deuill withall And whē you teache that the peace of mens consciences must not bee stayed vppon the fayth in Christ onely but vppon the worthines of the workes that are wrought by men doo ye not forsake the peace of Christe Yea when you holde some of Frauncis as you the Gray Fryers doo some of Austine as the Augustine Fryers doo some of Dominicke as the Dominicane Fryers doo some of Marye as the Carmelite or whyte Fryers doo and some of Jesus as the newe founde Jesuites doo And to bee briefe all the rable of your Religious doo ye not all forsake that peace that GOD hath giuen in his peace maker Christ and séeke it in them whose Religions you professe whose rules you followe and whose names you beare Dyd not S. Paule blame the Corinthians for that they forsaking this peace of Christ would hold one of Cephas another of Apollo another of Paule another of Christ Were you baptised in the name of Paule sayth he Was Paule Cru●ified for you I feare me you be rebaptised For what meaneth the chaunging of your name In your first baptisme you were called Samuell and by your Fathers progeny Debnam and by your profession a Christian But now you must be called Iohn Frauncis And what meaneth this but that the name of Frauncis hath blotted out both the name of Debnam and the name Christian also If serche shalbe made in the Register that is kept in the Parrish Church of Waltam it wyll be sound there that one Samuell Debnam was baptised there and not Iohn Frauncis So that Samuell Debnam is the Christian and Iohn Frauncis is the Fryer Iudge you whether of these is likely to be founde in Gods Register which is called the booke of life If Christ bee that life then they are written in the booke of life that be Christians If Frauncis be not that life then are not they written in the booke of life which be Franciscans and so of all other your Popish Religious Be not deceiued therefore Samuell The Corinthians whom Paule rebuked did vndoubtedly thinke as you doo That is that holding of Cephas Apollo and Paule they did not forsake y e peace of Christ For so I am assured you thinke that hauing professed the Religion of Frauncis you haue not forsaken the Religion of Christ And yet Paule doth charge them as men that in their dooinges gaue occasion to him to conceiue this opinion of them that they were become Cephasians Apollianistes and Paulists and not Christians Take héede Samuell our aduersary the deuyll is subtyll and doth oftentimes shewe himselfe in the likenes of an Angell of light You haue I thinke read the sixt Chapter of Saint Iohns Reuelations And you either haue or may reade the godlie and learned interpretations that godly learned men haue made concerning the foure horses therein mentioned The firste being white doth prefigure the time that was begunne when this Reuelation was shewed to Iohn and did continue all his dayes and hath continued euer since and shall continue euen to the ende although not so generallie and so apparantlie as at the first Thys white horse is gone forth and is not returned again but goeth forth still whether soeuer his rider will direct him And his ryder dooth with his arrowes strike the harts of such as he wyll conquere and make subiecte vnto him And thus hee goeth foorth still conquering that he might ouercome and conquere The seconde horse beeing redde doth signifie the time of bloodie persecution which was also begunne when this Reuelation was shewed to the seruaunt of Iesus Christ blessed S. Iohn And his ryder had power giuen him to take pea●e from the earth and he had a great sword giuen him also Whereby were signified the tenne bloodie persecutions that folowed immediatly after the white horse was gone foorth and had conquered many And those bloody perfecutions were executed by that great sword the Romane Monarchie The third horse was black whereby was signified the time of ignorance that beganne againe after the persecution was staied but not ended for it continueth to this day and so shall it continue euen to the ende The rider that rydde on this horse had a Ballance in his hand wherwith he wayed Gods Lawes and mens inuentions and déemed them to bee of like waight and héereof sprong all those horrible heresies that euer since haue and doo still trouble the Church and especially that Pelagian heresie that your sort doo still maintaine and the making of mens inuentions equall with Gods lawe yea rather proferring them before Gods lawes but wine and Oyle that rider might not hurt That is he had no power to corrupt the text either of the old or newe Testament The fourth horse was pale and signified the time that followed immediatly after this time of déepe ignoraunce and doth continue to this day wherein great swa●mes of pale Hypocrites euē such as you haue professed to bee to continue to your liues ende haue béene and are still bredde The ryder of this horse is death and hell followeth after him Take héede therefore your way is not the way of life but of death They that will follow such blinde guydes shall fall into the pyt with them You are they that shall say in the last day We haue ●r●ed from the trueth and the light of righteousnes hath not shined vpon vs neither hath y e sunne of vnderstanding risen vp vnto vs. We haue weried our selues in the way of iniquity and destruction and wee haue walked in harde wayes but the way of the Lord we haue not knowne For you bee they that haue distressed such as God hath by the mediation of hys Sonne discharged of sinne and so iustified them in his sight you haue tolde them that except they shall punish themselues as you doo your selues they can not be saued You haue taken from such their labours when by your perswasions they haue bestowed that which they haue gotten by their labours vppon you to maintaine you in idlen●s hoping to be saued by your holines which is nothing but méere hip●crisie And thus much concerning your forsaking of the peace of Christ You make warre against the members of Christe you accuse the spouse of Christ and you denie the promises of Christ as Saint Austen hath sayd to the Donatistes You proclaime open warre against all such as dare say y t they haue receiued the spirit of Christe and that they are by that spirit certified that GOD in mercy hath made them his owne children by adoption and so consequently mēbers of his sonne Christ You accuse as Heretickes all such as dare say that Christ Iesus hath washed them so in the fountaine of hys owne hart