Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	live_v	love_n	9,426	5	5.6923	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10990	Rycharde Rolle hermyte of Hampull in his contemplacyons of the drede and loue of god with other dyuerse tytles as it sheweth in his table.; Contemplations of the dread and love of God.	Rolle, Richard, of Hampole, 1290?-1349, attributed name.	1506 (1506)	STC 21259; ESTC S100005	42,029	80

I counseyll the in herte and in wyll that thou flee all suche vanytees For though thou be lorde or lady husbonde man or wyfe thou mayst haue as stable an herte wyll as some relygyous that sytte in the cloystres But so the it is that the moost sykerest waye is to fle as relygyous do but for all may not be men or women of relygyon therfore of euery degre in the worlde god hath chosen his seruauntes What euer than thou be that wyt come to the loue of god begynne fyrst to do good dedes with a good wyll and a contynuell desyre After that desyre fulfyl thy wyll in dede with dyscrecyon that thou mayst contynue to thy lyues ende Whā thou hast begonne thynke in thyn herte that god hath gyue the suche grace to begynne that thynge to his worshyp thou mayst well do it yf thou wylt performe it in dede with the helpe of god After this poynte stande stably in wyll aske grace of perseueraunce and performe it in dede with a feruent spyryte And whan thou hast begonne dyscretly though it be trauaylous in the begynnynge all that trauayle be it in fastynges wakynges prayers or ony other ghoostly trauayle all shall be lyght to the shall torne the in so grete myrthe and ghoostly conforte that thou shalt sette lytell by the passynge Ioye and the vanytees of the worlde Stande than stably in wyll and in dede and god almyghty that hath begonne good werkes in the wyll norysshe the forth in all vertues defende the from thyn enemyes teche the to loue hym and kepe the in to his loue to thy lyues ende after this deth thou shalt not drede for thou shalt euer abyde in his kyngdome where that is no care ne drede but all Ioye conforte for euermore lastynge ¶ Now I haue shewed to the foure degrees of loue declared here fyue specyall vertues whiche as me thynketh be moost nedeful euery man for to haue that wyl trauayle in ghoostly werkes to al other maner men and women they be full spedefull to knowe whether they be relygyous or seculer And for as moche as many in the begynnynge haue full lytell sauour in deuoute prayers or in holy medytacōns some perauenture for tender age some for vnconnynge therfore to suche symple folke I wyll shewe a maner forme how by medytacyon they may be styred to deuocyon and what maner prayer shall be to theym nede full AB ¶ By what prayer or thought thou mayst be styred to deuocyon THan thou ordeynest the to praye or haue ony deuocyon founde to haue a preuy place from all maner noyse tyme of reste wtout ony lettynge Syt there or knele there as is moost to thyn ease Than be thou lorde or lady thynke wel thou hast a god that made the of nought whiche hath gyue to the thy ryght wyttes ryght lȳmes other worldely ease more than to some other as thou mayst se aldaye that lyue in grete dysease moche bodely myschyef Thynke also how synful thou art were not the kepynge of that good god thou sholdest fall in to all maner of synne by thȳ owne wretchednes than thou mayst thynke sothly as of thy self that there is none so synful as thou art Also yf thou haue ony vertue or grace of good lyuynge thynke it cometh of goddes sendynge nothynge of thy selfe Thynke also how longe how often god hath suffred the in synne he wolde not take the in to dampnacyon whan thou haddest deserued it but goodly hath abyden the tyll thou woldest leue synne torne to goodnes for loth hȳ were to forsake that he bought so dere with bytter paynes Also thou mayst thynke for he wolde not lese the he became man was borne of a mayde in pouerte trybulacyons all his lyfe he lyued after for thy loue deth he wolde suffre to saue the by his mercy ¶ In suche maner thou mayst thynke of his grete benefytes and for the more grace to gete to the compūccyon beholde with thy ghoostly eye his pyteous passyon ¶ A short medytacōn of the passyon of our lorde Ihesu cryste THou mayst here ymagyne in thy herte as yf thou sawe thy lorde take of his enemyes with many repreues despytes brought before a Iuge falsely there accused of many wycked men he answered ryght nought but mekely suffred theyr wordes They wolde nedes haue hȳ deed but fyrst to suffre paynes Beholde thā that good lorde cheuerynge quakynge all his body naked bounde to a pyler about hym standynge wicked men wtout ony reason sore scorgynge that blessyd body without ony pyte Se how they cesse not from theyr angry strokes tyll they se hym stande in his blood vp to his ancles from the toppe of his heed to the sole of his foot hole skynne they lefte none his flesshe they rased to the bones for werynes of them selfe they lefte hym almoost dede Loke than asyde vp on his blessyd moder se what sorow she made for her dere sone haue compassyon of her payne that laye there aswowne Torne agayne to thy lorde se howe they vnbynde hym how hastly they drawe hym forth to do hȳ more dysease A garlonde of thornes they put vpon his heed tyll the blood ran downe in to his eyen nose mouth eeres Than they kneled downe with scornes arose vp with repreue spette in his face See than how the blessyd lady beteth her breste draweth her clothes wryngeth her hondes I trowe thou wylt wepe for that pyteful syght ¶ Loke yet agayn to thy lorde se how they hurle hym forth to an hyghe hylle there to nayle hym hande foot vpon the rode tree Se than fyrst how fyersly they drawe of his clothes how mekely that he than wente to the crosse he spredeth his armes abrode but strayter with cordes they drewe forth his armes tyl the synewes the Ioyntes be all to broke than with full grete nayles they nayled his precyous hondes to the crosse In the same maner thou mayst se how greuously they drawe his dere worthy legges and nayled his feet downe to the tree Se than how they profered hym for to drynke bytter galle eysyll and kneled agayn before hym with many despytes Than herken to that good lorde how mekely he taketh leue of his gracyous moder and of his dere apostles betaketh them eyther to other as dere moder and sone Than with a grete voyce he cōmended his spyryte to his father in heuen and hanged downe that blessyd heed ryght forth vpon his brest Se also how soone after they perced his herte thrugh with a spere with full grete anger and ranne downe by his body medled blood water Than mayst thou haue full grete pyte beholdynge that good lady how for sorowe she synketh downe in her systers armes Take hede to the chere of his apostle saynt Iohan to the teres of Marye magdalene and of his other

to his worshyp proufyte to the reder C ¶ What is drede and how a man sholde drede god I Rede that the drede of god is begynnynge of wysedom ¶ Drede as clerkes haue wryten before this tyme is in many maners But I suppose thre kȳdes of drede bē moost nedefull for to knowe The fyrst is drede of man or drede of the worlde The seconde is called drede of seruage The thyrde is called a chasted drede or a frendely drede .i. ¶ The fyrst whiche is drede of man or of the worlde is whan a man or woman dredeth more the punysshynge of the worlde as betynge the body or prysonynge than the punysshynge of the soule Also whan a man dredeth more to lese his temporall goodes in this passynge worlde than to lese the blysse without ende this drede is coūted for nought for god almyghty forbad this drede whan he sayd thus Dredeth hym not that may slee the body but rather drede hym that may sende the body soule in to euerlastynge fyre .ii. ¶ And the seconde drede whiche is the drede of seruage is whā a man withdraweth hym or absteyneth hȳ fro synne more for drede of the payne of helle thā for loue that he sholde haue to god Euery suche mā what goodnes he doth it is not for drede to lese euerlastȳge blysse whiche he desyred not but for drede onely of suffrynge of grete paynes whiche he dreded sore this drede suffyseth not as thou shalt see afterwarde but yet it may be good proufytable .iii. ¶ The thyrde drede whiche is called a chaste or a frendely drede is whan a man dredeth the longe abydynge here for grete desyre that he hath to be with god Also whan he dredeth that god wyll go fro hym as peraduenture he withdraweth his grace fro hym Also whan he dredeth to dysplease god for the grete loue desyre that he hath for to please god suche drede cometh of loue that pleaseth moche god Take than hede how here be reherced thre maner degrees of drede fle the fyrst for it is not proufytable The seconde may be proufytable for some men there be whiche drede god by cause they sholde not be sente into hell to brenne there with the deuyls in euerlastynge fyre This drede may be good for by this waye they may come in to the loue of our lorde god as by this waye that I shall shewe All be it that thou drede our lorde god onely for payne yet louest thou not god whome thou dredest thou desyrest not yet goodnes of vertues but thou withstandest that wyckednes of vyces whā thou withstandest the wyckednes thou begynnest to desyre goodnes Whā thou desyrest goodenes vertues than cometh in to the the thyrde maner of drede whiche is called as I sayd a chast or a frendely drede For than thou dredest to lese the goodnes grace that god hath put in the thou dredest thā also to lese the blysse that is ordeyned for the so by this thou shalt drede god that he forsake not the whan thou dredest god in this maner thenne hast thou hym sykerly with the so for his loue thou shalt desyre to be with hym Thus mayst thou well knowe how drede of god may brynge the in to the loue of god yf thou loue god than thou hast wysedom so thus the drede of god is the begynnynge of wysedom Take hede than and drede god in the maner as I haue reherced for yf thou drede wel god thou shalt not be slowe in his seruyce He that dredeth well god leueth no goodnes vndo whiche he may do to the pleasure of god Yf thou drede god thou wilt kepe his commaundementes and the drede that thou hast to god shall brynge the in to euerlastynge sykernes where thou shalt neuer drede Of the drede of god wexeth a grete deuocyon and a maner sorowe with full contrycōn for synnes thrugh that deuocōn and contrycon thou forsakest thy synnes and perauenture somwhat of thy worldely goodes By that forsakynge thou lowest the to thy god comest in to mekenes thorugh mekenes thy flesshely lustes ben destroyed by the destruccōn all vyces be put out vanysshed awaye by puttynge out of vyces than vertues begyn to wexe and sprynge Of the shynynge of vertues the clennes of the herte is purchased By clennesse of thy herte thou shalte come to full possessyon of the holy loue of Cryst By these wordes thou mayst knowe howe thou shalte drede for loue how thou mayst come to loue thrugh drede of god But the more loue encreaceth in the the more drede gooth from the so that yf thou haue grace to come to a feruent loue thou shalt but lytell thynke on drede for the swetnesse that thou shalt haue in the loue of god but yet be thou neuer so parfyte it is nedefull that thou drede discretely as longe as thou art in this worlde for as moche as I sayd thou mayst come to loue yf thou drede god see now furthermore what is charyte loue to god How in what maner thou shalt loue hym why thou shalt loue hym How thou shalt knowe whan god of his mercy graūteth the that grace to conne loue hym D ¶ What is charyte and how why thou shalt loue thy god ¶ Of foure degrees of loue in the fyrst ben fyue poyntes ¶ Ordeyned loue CHaryte as I rede is a loue that we sholde haue to god for as moche as he is almyghty god also charyte is a loue wherby we sholde loue our neyghbour as ourselfe for god And these be two prȳcypall cōmaūdemētes of god The fyrst longeth to the loue of god whiche is the gretest cōmaundement of the lawe of god The seconde longeth to the loue of thy neyghbour and this is lyke to the fyrst thus thou hast what is charyte and loue See now how thou shalt loue god thou shalt loue god with all thy herte all thy soule with all vertue as thus Whan thou puttest away from the or withstandest with all thy power all thynge that is pleasynge or lykynge to thy flesshe for the loue of the blessyd flesshe of cryste than thou louest hym with al thy herte al thy soule Of this mater thou shalt her more afterwarde but se now ferthermore how thou shalt loue hȳ ¶ The causes why thou shalt loue god ben without nombre hauȳge rewarde to his benefaytes but two causes we haue pryncypally aboue other One is for he loueth vs fyrst with all his herte and al his soule swetely strongely Swetely whan he toke flesshe blood became mā for oure loue Strongly whan he suffred deth for loue of man The seconde cause is for ther is no thynge that may be loued more ryghtfully ne more proufytable More ryghtfull is there none than the loue of hym that made man and deyed for man More proufytable thynge is there none that may be loued than almyghty god for yf we loue hym as we be