Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	adam_n	body_n	death_n	5,454	5	5.9970	4	false

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

¶ 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 ¶ Opus Ricardi Rolle heremyte de Hampull q i obiit Anno christi M.CCC.xlix THis shorte epystle that foloweth is dyuyded in sondry maters eche mater by hymselfe in sondry tytles as this kalender sheweth And that thou mayst sone fynde what mater the pleaseth these tytles ben here in the Epystle marked with dyuerse lettres in maner of a table A ¶ How eche man sholde desyre to loue god B ¶ How men somtyme loued god how holy men somtyme were vysyted with swetnesse in the loue of almyghty god C ¶ What is drede how a man shold drede god D ¶ What is charyte how why thou shalt loue thy go ¶ Of foure degrees of loue in the fyrste ben fyue poyntes ¶ Ordeyned loue E ¶ The fyrst is that thou shalt loue thy flesshe onely that it be susteyned F ¶ The .ii. is thou shalt loue the worlde to no suꝑfluyte G ¶ The .iii. is thou shalt loue thy neyghbour for god H ¶ The fourth is thou shalt loue thy frende for his good lyuynge I ¶ The fyfth is thou shalt loue thyn enemye for the more drede ¶ In the seconde degre of loue ben thre poyntes ¶ Clene loue K ¶ The fyrst poynt is thou shalt loue no vyce with vertue L ¶ The seconde is thou shalt hate all euyll customes M ¶ The thyrde is thou shalt not sette lyght by synne be it neuer so lytell ¶ In the thyrde degree of loue be fyue poyntes ¶ Stedfast loue N ¶ The fyrst is thou shalt loue god with all thy desyre O ¶ The seconde is thou shalt in the begynnynge of thy werkes thynke on the worshyp drede of god P ¶ The thyrde is thou shalt do no syn̄e vpon trust of other good dedes Q ¶ The fourth is thou shalt rule the discretly that thou fayle not for none feruent wyll R ¶ The fyfth is thou shalt not leue thy good lyuȳge for feynte herte ne for temptacyon ¶ In the fourth degre of loue ben .viii. poyntes ¶ Parfyte loue S ¶ How by encreace of vertues thou mayst come to perfeccyon T ¶ How good wyll is may be in dyuerse maners U ¶ What parfyte is in prayer and in what maner thou shalt praye X ¶ How thou mayst beware knowe of temptacyons wakynge or slepynge howe thou shalt with stande theym Y ¶ How thou shalt be pacyent what tyme pacyence is moost nedefull Z ¶ How perseueraunce is nedefull how thou mayst be perseueraunt AB ¶ By what prayer or thought thou mayst be styred to deuocyon ¶ Explicit tabula IN the begynnynge and endynge of all good werkes worshyp thankynge be to almyghty god maker byer of all mākynde begynner and ender of all goodnes without whose gyfte helpe no maner vertue is ne may be whether it be in thought wyll or dede than what euer we synfull creatures thynke or do speke or wryte that may tourne in to proufyte of mannes soule to god onely be the worshyp that sente al grace to vs no praysynge for of vs without hym cometh no thynge but fylthe synne Now than good god of his endeles myght plenteuous goodnes graūte me grace to thynke somwhat of his dere loue how he sholde be loued of that same loue some wordes to wryte whiche may to hym be worshyp to the wryter mede and proufytable to the reder Amen A ¶ How eche man sholde desyre to loue god AMonge all creatures that euer god of his endeles myght made was there none that he so loued as he dyd mankynde whom he made euerlastynge blysse in stede of aūgels whiche dyd fal from blysse downe in to helle But that good god loued so man that for as moche as man had forfeyted that blysse thorugh synne of Adam he of his plenteuous charyte became man to bye body and soule that was lost In what maner he bought vs euery crysten mā knoweth or sholde knowe that no lasse pryce but suffred his owne precyous body to be all to rente with bytter paynes of scorgȳge He suffred also a garlonde of sharpe thornes pressyd to his heed whiched percyd so the veynes that the blood ran doune in to his eyen nose mouth eeres Afterwarde vpon the crosse his bones were drawe out of Ioynte the veynes the senewes were borsten for strayte drawynge to the crosse he was nayled honde foot and so fayled the blood of kynd with bytter paynes of deth He betoke his spyryte to the fader of heuē and than suffred at the last his gloryous herte to be thorugh percyd with a shapre spere for to gyue his herte blood to bye man body and soule into Ioye without ende ¶ Yf god of his grete goodnes loued thus mā gyuynge hym ouer this wytte and reason and all other thynge that hym nedeth kyndely a man sholde nyght and daye with all his wyttes loue hym and feruentely desyre to conne loue suche a good god that all thynge made all thȳge gyueth and susteyneth Of this desyre there ben many men and women whiche haue full grete lykynge to speke of the loue of god and all daye askynge how they sholde loue god in what maner they sholde loue to his pleasaunce for his endeles goodnes To suche men women of that good wyll and that holy desyre I wyll shewe fyrste of holy men before this tyme how feruent some were in the loue of god Also in how hyghe a degree of loue some were vysyted in the swetenes of cryst But it may be so that it is full harde for the more partye of men women to come to so hyghe a degree of loue therfore after the shewynge of suche hyghe degrees of loue somwhat I wyll wryte to other of symple knowynge how they sholde loue god as that gracyous god wyll gyue me grace B ¶ How men somtyme loued god how holy men somtyme were vysyted with swetenes in the loue of almyghty god I Fynde rede of oure holy faders in olde tyme that for the loue of god they forsoke the worlde and all worldely thynges and lyued in wyldernes by grasse by rotes suche men were feruent in the loue of god But I trowe there ben but fewe or elles none that folowen them now for we fynde not by goddes lawe or heste that we sholde loue so For all be it they were kepte susteyned so it was moost by the myght and grace of god as no goodnes may be without hȳ yet I trowe they lyued so moche by the strength of kynde that was in man tho dayes I wyll not coūseyll the to lyue as they dyde for thou mayst by other maner lyuynge come to the loue of god as thou shalt se afterwarde ¶ I fynde also furthermore of other ful holy men of ryght late tyme whiche lyueden a ful holy lyfe

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