Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	holy_a	scripture_n	true_a	8,130	5	5.1204	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00374	A shorte recapitulacion or abrigement of Erasmus Enchiridion brefely comprehendinge the summe and contents therof. Very profitable and necessary to be rede of all trew Christen men. Drawne out by M. Couerdale Anno. 1545; Enchiridion militis Christiani. English. Abridgments	Erasmus, Desiderius, d. 1536.; Coverdale, Miles, 1488-1568.	1545 (1545)	STC 10488; ESTC S109902	29,209	74

Christēdome And though the beginning of a thing be neuer so harde yet the waye of vertue in proces doth waxe easie shal beestes be more ready to be tamed thē we in our mindes Sal we for the healt of our bodies be ruled by the counsail of a phisician beynge a man and not master our awne affections at the commaundement of god him selfe to haue a quyete conscience al oure whole life Shal we do more so saue oure bodies from liknesse then to delyuer both body and soule from eternall death The .vi. Chapter Of the two partes of man proued by holy scripture AShame it is that in this warre men be so rude and vnexercysed that they know not the dyuersite betwene reason and affectiōs For that the philosophers call reason the same doth S. Paul sōtyme call the sprete sōtyme the inward man somtyme the lawe of the mynde That they call affection calleth he somtyme the flesh somtyme the body somtyme the outward man the law of the membres and the body of death And thus oure warre is peace life and libertie of the soule but death and bondage of the fleshe with al his lustes Now where as Plato put two soules in one man S. Paul in one mā maketh two men so coupled togheter that nether without other cā be either inheauē or hel And againe so separated that the death of the one must be the life of the other This is the olde debate betwene the two twynnes Iacob ād Esau which or euer they come to light wrastle together within their moters wombe Betwene these two brethren is neuer ioyned parfite concorde For Esau hateth Iacob who hauing Esau euer suspected darre not come within his daunger With thing shulde teach us to suspecte oure owne sensual fleshe and alwaye to eschue the counsail therof Yea mete is it and conuenient that the woman be obediēt to the husbande that Isaac be more set by then Ismael that grace increace and tirannye of the flesh mynishe For whan carnal affections ware olde then springeth vp to blessed tranquilite of an innocent mynde and sure quietnesse of the sprete Let not Ismael therfore the childe of the flesh disceaue us with his pastyme and pleasures but let oure Isaac alwaye suspecte him and flee the occasions of synne For ful wilde is the flesh so that the trouble therof is expedient to the exercyse of vertue to the custodie of humilite to nurtoure us ād to teach us whā we are tēpted first to desire helpe of god secōdly that yf we be his no tentacion can be daungerous vnto us And finally against al vain glorie agaynst so wilde and manyfolde affections to be euer stil wrastleng For by such victory we shalbe sure of the blessinge of god and opteyne grace to be at another tyme much 〈…〉 armed against oure enemie 〈…〉 halt not on both sydes but leene more to the sprete of god then to oure awue carnall affections Which yf we māfully subdue vnto the end we shal be sure after these trublous stormes to haue true quietnesse euen to se the lorde to taist and fele how swete ād pleasaunt he is and to opteyne eternal consolacion in him The .vij. Chapter Of the thre partes of man MAn after the mynde of Origen is made of thre partes The first parte is the flesh wherin the malicious serpent thorou origenal frespace hath written the lawe of synne wherby we be prouoked vnto fylthynesse and coupled vnto the deuell yf we be ouercome The secōd parte is the sprete wher in we represente the symilitude of the nature of god who after the eternall law of his owne mynde hath grauen therin the lawe of honestie wherbye we be knett vnto god and made one with him The thirde parte is the soule partaker of the sensible wittes and naturall mocions wo yf she forsakyng the flesh 〈◊〉 unto the sprete becometh 〈…〉 But yf she foolowe the corrupte affections of the flesh then ioyneth she herselfe vnto an harlot and is made one body with her that beyng an euel straunge flatryng foolishe and babling woman breaketh her promes and forsaketh the husband of her iouth Wherfore yf we enclyne vnto the sprete it maketh us not onely blessed religious obedient kynde and mercifull But also teacheth us to desire celestiall and necessary pure parfite and godly thinges to obeye God more then men and though some affections be disguised with visers of vertue yet not to be disceaued with them Yf we enclyne to the flesh it maketh us beestes despysers of God disobedient vnkynde and cruel yea ād causeth us to desire delicate pleasaunt and filthie thinges The rule of true godlynesse therfore is to leene so nighe vnto the sprete that for any good inclinacion or vertue we ascrybe nothinge to oure selues that we do nothing for our awne pleasure or advauntage that for obseruyng of outward thinges we iudge not oure selues better thē other men that we regarde more our neghbours nacessite and be readier to helpe them then to kepe mês tradicions that our loue be chaist and spiritual ād that nothing be so deare vnto us as Christ himselfe The .viii. Chapter Certaine general rules of Christen lyuinge Now to guyde and conueye us out of the blynde errours of this world vnto the pure and cleare light of spiritual liuinge we must of vertue and godlynesse make euen a crafft and occupation the rules wherof yf we do folow and manfully exercyse oure selnes therin the holy goost shal bring oure purpose for ward These preceptes shal do us much good agaynst blindnesse against the flesch and against oure awne weaknesse namely thre euel that proceading of origenal synne remayne still in us to nurtoure us and for the increace of vertue For where as blindnesse cancred with corrupte and euell bringing vp lewde company froward affectious darknesse of vices and with custome of synne dymmeth the iudgment of reason so that in the election of thinges we be disceaued and in stead of the best folowe the worst The first poynt is therfore that we haue knowlege to discerne what is to be refused or clene obbolissed and what is to be accepte Secondly where as the flesh draweth us to in ordinate affectiō we must hate that wich we knou to be euel loue that which is honeste wholsome ād good Thirdly where as infirmite ouercometh us is either with tediousnesse or with tentacion we must be of good corage and so contynue in the thinges which we haue wel begon ne that we faynt not ād that after we haue set oure hand to the ploughe we loke not bacward til we haue opteyned the crowue promised The .ix. Chapter Against the euel of ignoruance The first rule THe first rule must be that we so iudge both of Christ and of his holy scripture that we be sure how that it greatly perteyneth to oure health and that though al the world be against it yet nothing that we perceaue with oure natural senses is or can be so true as it that is red in the scripture enspyred