Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woman_n	world_n	write_v	86	3	4.9325	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00387	A playne and godly exposytion or declaratio[n] of the co[m]mune crede (which in the Latin tonge is called Symbolum Apostolorum) and of the. x. co[m]maundementes of goddes law, newly made and put forth by the famouse clarke, Mayster. Erasmus of Roterdame, at the requeste of the moste honorable lorde, Thomas Erle of wyltshyre: father to the moste gratious and vertuous Quene Anne wyf to our most gracyous soueraygne lorde kynge Henry the. viii. Cum priuilegio.; Catechismus. English	Erasmus, Desiderius, d. 1536.; Marshall, William, fl. 1535.	1534 (1534)	STC 10504; ESTC S101698	157,733	357

the olde testamēte eyther hadde shadowed signyfyed by figures or els had promysed by the mouthe of the profetes In the examynatyon of witnesse thou knowest well that the consente agremente of the recordes amonge thē selues is of great wayghte and greatly to be regarded Compare that Chryste whiche by many darke redles and fygures is sygnyfyed shadowed in the law of Moises whome so many Prophetꝭ dyd promyse and that at dyuerse sondry tymes with hym whome the hystory of the Gospell doth sette forth playnly afore oure iyes as it were in a scafold and thou shalt see all thes thynges perfyghtly agree to gether Ouer besydes this Prophetes do meruaylously consente and agree amonge themselues one with another where as among the phylosofers of the world there is great stryfe and contraryete of dyuerse sondry opynyons Adde also to these thynges afore reherced the constante and stedfaste consente and agremente of all tymes and of all natyons the faste cōspyration of them vnto this phylosofye hole with one mynde and accorde for who euer wrote ony thynge were he neuer of ●o hyghe excellente witte whiche the whole world dyd so receyue whiche the world dyd with so great cōstancye and stedfastnes retayne cleue vnto that so many thousandꝭ of men of chyldren of women and of vyrgyns nether with dyuerse sondry kyndes of death nether with tormentes more fearefull than death coulde be plucked away frō it whose myndes the lyghte of Fayth had puryfyed And this thynge is by so much the more meruaylouse and wonderfull The wonderfull vertue myght of the Christiane philosophie for that this philosofye as it were a certayne sonne dyd sodeynly shyne and geue lyghte thrugh out the whole worlde and dyd ouercome and gete the vyctory nether by the helpe of myghte and power nether of ryches nor of ony mannes crafte or polycye nether fynally by ony worldly helpe or ayde also for that it hath hetherto agaynste the power of kyngꝭ agaynste worldly wysdome agaynst heretykes beyng a thowsand maner wayes instructed armed to impyete and to be short agaynste all the engynes of the Deuyll stande faste and sure not able to be shakē accordynge to the promysse of Chryst. Math. xvi And the gates of helle shal not preuayle agaynst it DIC. I perceyue now some lyght to shyne euē to myn iyes also though beyng half blynd But whiche is that chef and pryncypall thynge MAG Ueryly thou hast touched it allredy of thyne one accorde DIS Howe so haue I touched it vnwares MAG For thou fealest and perceyuest as thou sayeste some lyghte to haue schyned in to the iyes of thyn harte This is doutles the spyryte of Chry●te Fayth is caused pryncypallye by the ins●yration of the holy ghoste whiche hath now be gonne to shewe his effycacyte strēgthe in thy harte and as I hope and tr●ste shall fynysche and make perfyghte tha● whiche it hath begonne For this is the earnest peny or pledge of the dyuyne spyryte whiche by his secrete inspyratyon doth so confyrme strengthen and estableshe mannes mynde that neyther the power of the deuylls neyther aungells neyther ony creature at all is able to departe it and plucke it awaye from the the fayth and hope whiche are in Chryste Iesu. Suche an affectyon can no ꝑsuasyon of men gendre in our myndes whiche is a very sure and vndowted token that all these thynges are don wrought frō aboue by god For no maner thyng doth sette the mynde of man at quyetnesse and reste saue onely this phylosofye DIS O happy are they whome it hathe chaunced to haue this gyfte MAG Let vs praye desyre i● sure truste and we shall haue it DI. yt but whan you doo name the bokes of both testamentes you do name speake of a greatte be cause I wyll not saye of an vnmeasurable see but what thynge do you aduyse me to learne that am ye● very ignoraūte and more than an infaūte or babe in Chryst MA. The worldly scyences inuented by men haue as thou knowest theyr rudymētes pryncyples So lykewise this heuenly phylosophie also hath certayne rudymentes and pryncyples or rules and instructyons whiche are fyrste taughte to hym that is a yonge beginner and learner in it DIS Whence shall I fetche these sayde rudymentes MAG you maye fynde them in the Symbole or Crede whiche partely for the auctoryte of it partely for a dyfference from other symboles why the commūe Crede i● called the simbole of the Apostles is called the Symbole or Crede of the apostles and the olde authores doo otherwyles calle it the Rule of the fayth or beleffe This is a speche breflye comprehendynge in fewe wordes the summe of those thynges whiche are necessarely to be beleued of all men vnto eternall saluacyon This Symbole or Crede in the olde tyme they that were baptyzed wh●n they were growne in age dyd recyte openly euery man with his owne mouth and ware than called Cathecumeni afore that they were dopped in the holsome water DIS why is it called the rule of fayth or beleffe why the crede is called the rule of fayth MA. Because that accordynge to this styffe and stronge inflexyble squyere or rule of veryte and trouth all the opynyons of men are dyrected and corrected by it also all the erroures swaruyng goynge awrye from the trouthe bothe of hethē paynymes of Iewes and of heretikes are straightened and amended for the trouth of god is single alwayes contay●neth one and vnmoueable whiche sayth Math. xxiiii Heuen and erthe shall passe awaye but my worde shall abyde and not passe awaye DIS But what meaneth this worde Symbole MA. Symbolum is a Greke worde whiche cometh of the verbe Symuallo The sygnificatiōs of this greke worde symbolum whiche signifieth the same that confero doth in the latyne tonge that is to brynge together This worde symbolū The fyrst signifi●ation of this worde symbolū the Grekes haue vsed many maner wayes and in diuerse significations For otherwhiles they do calle symbolum the seale or marke which is emprynted on lettres vessels to th entēt that they shold not be opened of suche as were not mete cōuenyent Sometyme agayn they do calle symbolū a gage whether it were mony or a ryng or ony other thyng that they gaue from thē as many as were appoīted had made ꝓmyse to haue a cōmune bākette or feast together The seconde signification to the assuraunce that euery one of thē shold kepe his appoyntemēt no man withdraw or absente hym self fe The ii● Besydꝭ this also they do calle symbolū the token that is geuen betwen the spouse and the spousesse of theyr consente eche of them to other to the ende that neyther of them maye shrynke from theyr promysse and bargayn And last of all they calle symbolum that token or cognysaunce The .iiii. whiche was

iudged this partycle to be more euydente than that it neded to be expressed These wordes also were lefte out qui conceptus est because in the Gospell it is sayde ☞ Natum est for conceptum est for thus speaketh the aungell to Ioseph ☞ quod enim in eanatum est de spiritu sancto est●id est Math. ● ☞ For that whiche is conceyued in her is of the holy ghoste Therfore this worde natum est whiche is cōmune bothe to the chylde that is conceyued and to the chylde that is brought forth into this worlde semed to the olde fathers a more propre and a more mete and conuenyente worde to signifie and betoken that thynge to haue ben do● by the workynge of the diuine spirite in as muche as neither in the conceyuynge was there ony concupyscence of man neither in the deliueraūce or byrth was there ony violation of the virginall dignyte or integryte and clennes Besydes this this worde conceptus soundeth or sygnyfyeth a certayne thynge without facyon and vnperfyghte For by lytle lytle doth the sede crudde or grow to gether in the matryce of the woman and afterwarde taketh lyffe soule These thynges to saye of the conception of our lorde we are afrayd Agayn in the article folowyng he doth not say he suffred vnder Ponce Pilate so as we do saye but he sayde was crucified that he myghte not onely expresse the death of hym but also the ma●er kynde of his death neither doth he adde was deed but onely sayeth was buryed For to that entente are men hanged on the crosse● that they shold there dye neither are men buried excepte they be vndowtedly deed And also whan he addeth and rose agayn that is to saye he reuiued agayn in so sayenge he doth openly and playnly enough professe that he was deed And saynct Augustin doth not dysagree or varye in this poynt frō Ciprian which repeteth it in this wise Therfore we do beleue vpō hym whiche was crucyfyed and buryed vnder Ponce Pilate Neither dyd Cipriane saye He rose agayn from deed men but onely he rose agayn the thyrd day For no man reuiueth agayn but from death And whan he sayth That he sytteth on the ryghte hande of the father he addeth not of god neither almyghty which two wordes do seme to haue ben added and put to out of the symbole of Athanasiu● For what dyd it nede to expresse these wordes here in this place seynge that it hath before called the father of Iesu god almighty Neither doth he rede thus Credo in spiritū sanctum I beleue on the holy ghoste leste he mighte seme to begy●ne a newe symbole or crede but hauynge respecte and reformynge his speche vnto those thynges that wente before he had leuer vnderstande the verbe Credo whiche was also vnderstonded whan he spake of the sonne I beleue in god the father and in his onely sonne and in the holy ghoste For it is all one faith by whiche we do beleue the .iii. persones of one essence And anone after in the nexte article he sayth not in sanctā ecclesiam but leueth out the prepositiō in shewyng the cause with many wordes why that preposition is not to be added Neither doth he adde this worde catholicā nomore dot● saynt Austine neither adde it in the symbole but he addeth it in his interpretation sayenge vtique catholicam that is to witte catholique And what neded it to adde this worde catholique seyng that there is no churche holy but onely the catholique churche which churche this Epitheton or adiectiue s●tām holy disseuereth from all the churche of heretikes of the Iewes and of the paynyms and whan he sayth And in the holy ghost by by after doth put these wordes the holy churche leuyng out also the preposition in it is euidente that Ciprian dyd not rede in sctām ecclesiā And to make an ende that laste clause euerlastynge lyfe is also lefte out But this was sufficiently vnderstonded of the worde resurrection or risyng agayn that wēte nexte before in which is cōprehended the sondry diuerse rewardes of good men and wicked men And also of that clause gone before to iudge the quycke and the deade as we haue sayd before And that Cipriane dyd rede the Symbole none other wise than I haue recyted it is eu●dente and easye to perceyue not onely by his interpretation and declaration made vpon the same but also by the Epiloge or recapytulatyon whiche he putteth to afterwarde in the ende For there shewynge that onely to the father sonne and holy ghoste is added this preposition in and not in ony wyse to the other articles he reciteth in this wise ☞ Sequitur nanque post hunc sermonem Sanctam ecclesiam Remissionē peccatorum Huius carnis resurrectionem Non dixit in sanctam ecclesiam Nec in remissionem peccatorum Nec in carnis resurrectionem Which ●s thus muche to saye in Englyshe For it foloweth after these wordes The holy churche The remyssyon of synnes The rysynge agayn of this fleshe It seyde not in the holy churche Nor in the remyssyon of synnes Nor in the rysynge agayn of the fleshe Moreouer beynge abowt warde to expounde and declare this article The rysynge agayn of the fleshe he maketh this preface Sed vltimus iste sermo qui resurrectionem pronunciat summam totius perfectionis succincta breuitate concludit whiche is thus muche to saye But these laste wordes and speche whiche dothe pronunce and shewe the resurrection doth conclude comprehende the ●umme and effecte of al the hole perfection with cōpendiouse breffnes dothe he not here opēly call this clause the laste And these .ii. wordes vitā eternā Euerlastynge lyfe seme to haue ben added of some man either out of the symbole of Athanasius or ●ls out of that Crede whiche is songe in the masse Neither doth saint Augustin rede ony other wise in his lytle boke made of the Symbole saue onely that for de spiritu sancto he redeth per spiritum sanctum and whether he dyd adde this clause vitam ●ternam or no it is not very euydente but it is very probable lykely that he dothe agree with Cipriane dowtles he toucheth not this perceille he wente downe to helle neither doth he adde this pronoune huius carnis of this fleshe And Cipriane seynge that he hath shewed in other poyntes yf there were ony discrepaunce or variannce he wolde also no doute of it haue geuen knowledge in other thyngꝭ yf it hadde ben ony otherwhise in the Romane Symbole than hymselfe doth recyte DIS Seynge that there is so greatte diuersite and variete in so fewe wordes what shame is there in them suche there be certayne whiche do fastly affirme with asseueration that this symbole was made and geuen of the Apostles by cōmune assente and that also in writynge For who durste be so bolde to adde vnto orels to take awaye euen but one tytle from the writynge of ony Apostle whiche so

than any death what shall thā the frayltye of man do MAG what is to be done in the greatte stormes of persecution Our lorde hymselfe hath prescribed a fourme and hath set vs an exaumple whā that excedyng feare yrkesomnes agonye shall come so sore vpon vs we shall acknowlege the weyknesse of our ouwe might strēgth wholly mystrustyng our owne power and ayde we shall caste our selues flatte vpon the grounde and with greate confidence and truste shall with wepynge desyre and call for the helpe of the diuyne power nothyng consideryng how greuouse or how cruell the thynges be that are manacyd or thretened to vs or howe frayle our condition and state is but consideryng and remembrynge howe myghty and howe mercyfull the lord is vnder whose defence and gouernaunce we do fyght which is not deafe whan he is called on with faith trust but eyther dothe delyuer from euylles or els dothe adde and encreace strength to vs that we may strongly and manfully endure and suffre Fayth is inuincible in al maner bataylle For faythe is a thyng verily inuincible in all kyndes of batayles for there do not lacke batayles and stryues euen amonge christen men also to such persones as do studye labonre to lyue godly in Iesu Christ. ii Timo. iii. Nowe who so euer done exercyse themselues dayly in these lyghter smalle● conflictes or skirmyshes are at that batayle founde vnafrayde wherfore it is conuenient and mete that the cheffest ● principall study of a christen soldyer be to quycken or styrre vp and also to encreace dayly the vigoure and lyuelynes of fayth A christen ●oldyer sholde pryncypallye study to quy●k●̄ encreace this fayth DIS By what meanes may one attayne this The meanes wherby he may do it M. The fyrst poynte is that whiche the lordr dothe teache ☞ Aske you shall haue But that the prayer maye not be ydle Prayer lette almoyse helpe not onely outwarde almoyse which refresheth comforteth the body but also spirituall almoyse Almoyse bothe corporall and spirituall by monysshynge louyngly hym that is out of the ryght waye by teachyng gentylly hym that is vnlearned by mercyfully forgeuynge hym that hath offended or hurte the. Hearing ofte sermones Readynge of holy wrytte Remēbraūce of Christes death To these adde also often hearynge of sermones and holy readynge sometyme the one sometyme the other by course often callyng to remembraunce of the deathe of our lorde namely whā thou haste receyued his body bloude finally often cōmemoration rehersall of those men women whiche in tourmentes Remēbraūce of saynctes i. Timo. i. diuerse kyndes of death haue fought a good batayle or feld for Christ sake by these nouryshemētes the sparke of fayth is nouryshed quyckened encreased D. Good syr I do gyue thākes to the ●pirite of Christe whiche by the instrument of your tonge hath vouchesafed to teache me so meruaylouse philosophye and wysdome except there be yet any whyt more remaynynge behynde MAG There remayneth not much behynde that I may teache but peraduenture there resteth behynd somewhat wherof I may admonysh the if thou be not yet waxē wery how be it this thyng haue I done all redy hertofore by the way DIS I verily by hearyng a lytle and a lytle do waxe more thrusty and desyrouse to here MAG Than that that resteth behynde we shall put to at our nexte commynge together The .vi. instruction DISCIPLE I Am comen agayne now lokynge and longynge for the laste messe of this moste delicate and swete feaste MA. This resteth or remayneth behynde to confirme eche thyng contaytayned in the Crede with diuerse testimonies of bothe testamentes For there is nothynge taught herein which was not many thousand yeres agoo diuersly shadowed by the figures of the lawe of Moyses and also shewed or told before by the oracles of the prophetes ye and certayn thynges also were euidently expressed As for exaumple that there are not manye goddes and that of one god this world was created for who so euer euen afore the lawe gyuen dyd lyue vertuosly godly dyd worshyp onely one god the creature of all the worlde Math. xi Prophecie ended in Iohan Baptiste Now the gyfte of prophecie resteth ceassed in Iohon̄ Baptiste as in the ioynynge together of bothe lawes whose fortune it was that whome other prophetes as it were through a myst dyd shew a farre of for to come hym he shewed present poyntyng hym with his fynger But of all prophetes the moste sure and vndowtedly true prophete was our lorde to his owne selfe fullfyllynge with his dedes declarynge that which was shadowed by the obscure sayinges and figures of of the olde lawe amonge the people in parables and among his disciples somtyme couertly sometyme openly His diuine nature he shewed with workes and dedes rayther than expressed it with wordes And who shold euer haue vnderstonde that by the brasen serpente whiche was hanged vp on a stake was shadowed and figured Christ crucified Numeri xxi if our lorde hymselfe had not vouchesafed to expounde declare it Iohan. iii. Iohan. ii That sayinge of his louse you a sondre this temple and within .iii. dayes I wyll rayse it agayne was not vnderstanden not of his owne disciples vntyll after his resurrection Moreouer who wolde haue demed that Ione .ii. Ionas which was deuoured of a whale was cast forth agayne alyue on the thyrde daye dyd prefigure the buryal the resurrection of Christ. Math. xii And whan the tyme of his death drewe somewhat nere he gaue his disciples openly monition and knowlege afore that he shold be delyuered to the Gentiles to be mocked nayled on a crosse Math. xx but he comforteth the same agayn promysinge that he wolde ryse agayne on the thyrde daye Iohan. xxvi So lykewyse afore his death he tolde them somewhat darkely of his ascension but after his resurrection he tolde them agayne of the same more euidently Luce. xxiiii In lyke maner he tolde them before Math. xiii Luce. xiii that the mustarde sede that is to saye the fayth of the gospell from very small begynnynges shold be spredde abrode throughe out the whole worlde also shewed them before Iohan. xv xvi that shold chaunce betyde the preachers of the gospell Math. xxi This thynge also he tolde them before that the religion of the Iewes sholde be taken awaye and destroyed and the religion of the gospell translated conuayed to the Gentiles the Iewes styll contynuynge remaynyng in theyr darke blyndenesse vntyll that at mete conu●nient tyme accordyng to the prophecie of saynct Paule Roma .xi. ☞ of the Iewes Geutiles sholde be made one folde vnder the onely hedepapastour Christ. Iohan. x. Neither dyd he so much as hyde this from them that the chyrch sholde in tyme afterward to come be assayled with dyuerse heresies Math.

the mynde they are rather declarations of certayne of them that are heretofore reherced The .viii. cōmaundemēt than newe preceptes for if he that hurteth his neyghboure with false wytnesse doth it for loue of lucre and aduauntage it appertayneth than to the vii precepte of thefte If he dothe it for hatred than appertayneth it to the .v. precept of manslaughter Now so great was the grosnes of that people of the Iewes that they dyd beleue that there was no manslaughter but that whiche was done with an iron weapon or a staffe and yet is the tong more noysom and hurtfull than any weapon of yerne and stele The tong is more noysom thā any weapon Neyther is it much amysse or agaynste reason lykewyse as vnder the name of of manslaughter is comprehended all maner hurtynge of the neyghboure euen so vnder the name and tytle of false wytnesse all maner hurte dammage to be contayned which we do to our neyghboure by the meane of our tonge but Moyses dyd put a notable a greate exaūple for false wytnesse doth comprehende also periurie for in the old tyme both the iudges were sworne that dyd examine and take knowlege of any matter and the wytnesses also were sworne that made aunswere And he doth no lesse kyll a mā which oppresseth an innocent person with false wytnesse than doth he that sl●eth with a swerde Neyther is he any whytte lesse a robber or a thefe which putteth his neyghboure from his goodes by corrupte iudgement or false wytnesse than is he that spoyleth hym by open robberye The mynde and purpose is al one The wyll is all one onely the instrumēt is chaunged Upon this rocke done all those stryke theyr shyp which eyther by backe bytyng or flateryng or by crafty counsaylles or els by corrupt doctrine done hurte his neyghboure which thynges the more that they are contrarie vnto christiane charite by so muche they doo come nerer vnto deadly synne The .ix. and the .x. precept Exodi .xx. The other two preceptꝭ are put ioyntly both to gether In Exodi in this wyse ☞ Thou shalt not desyre the house of thy neyghboure neyther shalt thou desyre his wyfe nor his seruaunt nor his handemayde nor his oxe nor his asse nor any of all the thynges that are his In Deuterono they are putte in this wyse Thou shalte not desyre the wyfe of thy neyghboure not his house not his land not his bondman not his hādmayde not his oxe not his asse nor any of all the thynges that do belong to hym If thou do separate departe the concupiscence desyre of the wyfe from the concupiscence of the other possessions than shall they be two commaundementes of the whiche the foremore appertayneth to adulterie the lattermore vnto thefte D. What nedeth these two cōmaundementes Doth not he that forbyd the an euyll dede in so doynge forbyd also an euyll wyll an euyll desyre MA. This thyng was done because of the rudenesse grosnesse of that people whiche because there was no penaltye sette or appoynted by the lawe vnto a lewde and vngratious desyre wolde els haue beleued that that thyng had ben no synne afore god which is vnponished among men not for that it is no synne but for that mannes thought is moueable ofte tournynge the dede may be proued but the wyll is knowen onely to god why the desyre of periurie of murdre were not expresly forbydden D. But why was not concupiscence or desyre expresly mentioned and spoken of in the precept or commaundement that forbyddeth periurie and manslaughter MA. There are some men that doo make aunswere in this wyse that the affection the desyre of fleshely pleasure the desyre of hauyng that is to saye lecherye couetousnes are more inwardly roted in all men by nature than are the desyre of periurie and manslaughter for from these we do abhorre rather vnlesse it be so that a violent desyre passion dothe oppresse the iudgement of nature But the nation of the Iewes was more enclyned to vēgeaūce thā vnto fleshely luste therfore it was permitted them to gyue a lettre of diuorcement Deute xxiiii But as me semeth that I may saye my mynde without any mannes grefe or displeasure Concupiscence How concupiscence is taken in these .ii. preceptes here in this place doth not so much signifye what so euer maner desyre of another mannes wyfe or of another mānes possession as it doth betoken the enforcement or endeuoure goyng about to do an euyll dede Lykewyse as we are sayd in the Latyne tonge appetere aliquem insidus not for that we haue hurt hym but for that by worky●ge traynes and lyeng in wayet we haue gone about to hurte hym but that grosse people wold haue iudged it to be no synne the attēptyng of auoutrie the goynge about to do thefte vnlesse it were also brought to passe and done in very dede for ●ls not euerye desyre is strayghtwayes synne as for exaumple if a man doo desyre to wedde a woman to his wyfe if it sholde chaunce her husbonde to decease or if ● man dyd couete and desyre another mānes possession to be made his owne by gyfte or by purchace Neyther is euery thefte ponyshed with deathe neyther euery endeuourment and attemptynge of adulterie for men are not ponyshed except they be taken in the dede doyng But manslaughter committed is ponyshed with death and the attemptyng of it or the goyng about to do it draweth a man into daunger and peryll of iudgement For this cause is concupiscence expresly forbyden in those thynges in which the onely attemptyng is not ponyshed Here I do see certayne men to haue laboured about this that he myghte reduce all preceptes eyther byddyng or forbyddyng any thynge to be done vnto these .x. commayndementes afore reher●ced and they do referre euery one of the kyndes of deadly synnes whiche are accompted .vii. in noumbre to some one of these preceptes but with diligence veryly more busye than earnest For after this maner there is made a confusion menglyng to gether of all the preceptes all are comprehended vnder one precept and otherwhyles agayne one and the same are comprehended vnder dyuerse preceptꝭ Besydes this seyng that these lawes were gyuen to the vplandyshe rude vnlearned people and a law ought to be playne clere and open how could the Iewes suspecte or deme that vnder the name of adulterie is forbyden all māner stupre and fornication though it be neuer so single or els that vnder the tytle and name of manslaughter is forfended all maner malice or euyll wyll Nota. It is therfore after my mynd the more simple and playne way to say that these .x. commaundementes were gyuen to the intractable and stourdy people as fyrst rudimētes or principles that they shold not fall into all vices and synnes but that from these fyrst principles and begynnynges they sholde profyte and goo foreward vnto the