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	great_a	time_n	7,743	5	3.4082	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06890	A godly medytacyon of the christen sowle, concerninge a loue towardes God and hys Christe, compyled in frenche by lady Margarete quene of Nauerre, and aptely translated into Englysh by the ryght vertuouse lady Elyzabeth doughter to our late souerayne Kynge Henri the. viij; Miroir de lâme pécherresse. English	Marguerite, Queen, consort of Henry II, King of Navarre, 1492-1549.; Bale, John, 1495-1563.; Elizabeth I, Queen of England, 1533-1603.	1548 (1548)	STC 17320; ESTC S111990	38,308	98

wolde haue other For who so euer hath God as we ought to haue hym accounteth all other thynges superfluouse or vayne Now thanked by the lorde through faythe haue I gotē the same loue wherfor I ought to be satysfyed and content Now haue I the my father for defence of my longe youth from wanton folyshnesse Now haue I the my brother for to socoure my sorowes wherin I fynde non ende Now haue I the my fonne for my feble age as an only staye Now haue I the a true faythfull husbande for the satisfyenge of my whole harte Now syth that I haue the I do forsake all them that are in the worlde Syth I holde the thu shalte escape me nomore Seynge that I se the I wyllloke vpon non other thynge that myght kepe me backe from the beholdynge of thy dyuynyte Seynge that I do heare the I wyll heare nothynge that letteth me frō the fruycyō of thy voyce Syth that I maye frely talke with the I wyll cōmen with non other Seynge it pleaseth the to put me so nere the I wyll rather dye than to touche any other Seynge that I serue the I wyll serue non other master Seynge that thu hast ioyned thy hart● with myne if he depart from thyne lete hym be ponnyshed for euer For the departynge from thy loue is harder than is any dampnacyon I do not feare the payne of ten thousande helles so moche as I do feare the ones losynge of the. Alas my God my father and creator do not fuffer that the enemy inuentor of all synne ha●e suche power that he make me to lese thy presence For who so euer hath ones felte the losse of thy loue he shall saye that he wolde rather be bounde for euer in helle than to feale the payne that one shall haue by the losse of the same thy loue one momente of tyme. O my sauer do not permytt that euer I departe from the. But if it please the put me in suche a place that my sowle through wantonnesse of synne be neuer separated from thy loue In thys worlde I can not haue perfyghtly thys my desyre Whych thynge consydered maketh me feruently with all my harte to desyre the departynge from thys bodye of synne not fearynge the deathe nor yet any of her instrumentes For what feare ought I to haue of my God whych through loue offered hymselfe and suffered deathe not of dett or dewtye bur because he wolde for my only sake vndo the power that mortall deathe had Nowis Iesus dead in whom we are all dead and through hys deathe he causeth euery man to lyue agayne I meane those whych through faythe are partakers of hys Passyon For euen as the deathe before the great mystery of the crosse was harde to euery bodye and there was no mā but was feared therwith consyderynge the copulacyon of the bodye the sowle their order loue and agrement so were their sorowes extreme in the departynge of the one from the other But sens it hath pleased the swete la●●ded offer hymselfe vpon the crosse hys great loue hath kyndeled a fyre within the harte so vehement that euery true beleuer estemeth the passage of deathe but a playe or pastyme and so prouoketh other constauntly in hys truthe to dye And euē as the feare of deathe ded retarde vs so ought loue to gyue vs a desyre to dye For if true loue be vnfaynedly within the harte of a man he can fele non other thynge because that loue is so stronge of it selfe that she kepith all the roume and putteth out all other desyres not sufferynge any thynge there but God only For whersoeuer true and perfyght loue is we do neyther remēbre feare nor yet sorowe If our owne pryde for to attayne honoure maketh vs to seke deathe so manye straunge wayes As if for to haue a folysh pleasure a man putteth hym felfe in ieopardye of lyfe If a merchaūte to obtayne ryches doth daunger hymselfe sometyme for the value of a shyllynge If the first cōceyuynge of robery or murther crueltie or deceyte doth so blynde a man that he doubteth nothynge the daunger of deathe neyther yet mysfortune whan he seketh to auēge hymselfe or doth any other ●uyll If the fury of sykenesse or the rankenesse of Mel●ncholy causeth a creature fearcely to wyshe for deathe oft tymes to drowne hāge or kylle thēselues For suche euyls are somtymes so great that they cause their payned pacyentes to chose deathe for lyberte If it so be than that these paynes full of euyll and imperfectyons causeth them not to feare the hasarde of deathe but rather to thynke that deathe tarryeth to longe Alas what ought true and laudable loue to do What ought the loue of the eternall creatour to wyshe Shulde she sturre a harte suche wyse that he beynge transported with suche affectyon shulde fele non other thynge in hym Alas yea For deathe is a plesaunt thynge to the sowle whych is in loue with God and estemeth the passage easye through the whych she commyth out of pryson For the harde waye wherthrough she commeth can not wearye her for to enbrace her husbande O my sauer how good is the same deathe through whom we shall haue the ende of all sorowes By whom I shall enioye thy syght without impedyment and be transfourmed into the lykenesse of thy maieste O deathe through thy dede I trust to haue suche honour as vpon my knees with cryenge and wepynge I do dayly desyre Therfor come quyckely a●d make an ende of my sorowes O happy doughters ryght holy sowles ioyned to the cytie hierusalem open your eyes and with pytye loke vpon my desolacyon I beseche yow that in my name ye do shewe vnto my best beloue my God frynde kynge how at euerye houre of the daye I do languysh for hys loue O swete deathe through suche loue come vnto me and with loue brynge me vnto my lorde God O deathe where is thy stynge and darte Alas they are bannyshed from myne eyes for rygour is changed into swetnesse seynge that my frynde ded suffre deathe vpon the crosse for my sake Hys deathe doth so incourage my harte that thu wert wonders gentyll to me if I myght folowe hym O deathe I beseche the come to put the frynde with hys loue Now syth that deathe is so plesaunt a lyfe that she pleasith me more than feareth me than ought I to feare nothynge but the ryght iudgement of God All my synnes with hys iust balaūce shall be wayed shewed opēly Thys that I haue done also my thought and worde shall be better knowne than if they were written in a rolle And we maye not thynke that charyte wolde offēde iustyce truthe For whoso euer doth lyue vnfaythfully shall be ponnyshed in euerlastynge payne God is iust and hys iudgemēt is ryghteouse All that he doth is perfyght in all thynges Alas

I meane suche faythe as we must nedes haue to obtayne the hygh graces from aboue also suche faythe as through charyte doth ioyne the humble seruaunt to hys maker I beynge ioyned vnto hym ought to haue no feare of trauayle payne nor sorowe For who so euer doth wyllyngly suffer anye maner of deathe or sorowe for the truthe as ded Christ he doth feale in suche torment great consolacyon for hys sowle knowynge that as for my selfe I am weake and with God I am rygh● stronge Through hys confort I maye do all thynges For hys loue is so cōstaūt permanēt that it varyeth not for anye worldly thynge Who can th●̄ withdrawe me from hys grace Surely the great heyth of heauen nor the deapenesse of helle nor the breadeth of the whole earthe neyther deathe nor synne whych doth warie euery daye agaynst me can separate me one mynute from the great loue charyte that my heauenly father through Iesus Christ hath vnto me Hys goodnesse is suche that he loueth me whych haue not at all tymes loued hym And if I now loue hym than shall I feale hys loue to increase in me But bycause that my loue is not worthy to loue hym I desyre hys loue to be myne the whych I feale suche as though it were myne owne Hys desyre is to loue and through hys loue he causith my harte to be inflamyd with loue And through suche loue he fyndeth hym selfe so welbeloued that hys owne dede yeldeth hym wele content not my loue or strengthe Contentynge hys selfe hys loue doth increase more in me than I can of hym desyre O true louer fountayne or welsprynge of all charyte and only purse of the heauēly treasure Ought I to thynke or dare I saye what thu art Maye I write it or can anye mortall man comprehende thys goodnesse loue And if thu prēte in anye mānys harte cā he expresse it No surely For the capacyte of no man can comprehende the vnmesurable goodnesses whych are in the for naturall reasō doth shewe vs how there is no cōparyson betwyne an eternall a mortall thynge But whan through loue the mortall is ioyned with the eternall the mortall thynge is so fulfylled with the eternall that it can not fynde the ende therof For it hath in it more good therby than it can contayne or holde Therfor doth a man thynke whych hath the loue of God that he hath all the goodes in the worlde therwith Euen as we se the sūne with one only sparcle of hys lyght doth blynde the eye and yet doth she witholde her great lyghte But aske the eye what he hath seane and he wyll saye that he hath beholden the whole bryghtnesse of the sunne But that is a great lye For he beynge dymmed with a lytle sparcle coulde not se the whole cleartye therof And neuertheles he is so contente that it semith vnto hym as though he had so moche lyght as the sunne contayneth Yet if he had more than the seyde sparcle he were not able to suffer it Euen so the sowle whych through faythe doth fele one sparcle of the lo●e of God doth fynde therwith the heate so great and maruelouse so swete and delycyouse that it is impossyble to her to declare what thynge the same loue is For a lytle threof that she hath felte doth yelde her mynde satisfyed desyerynge of more wherof she hath ynough So doth she lyue languyshynge syghynge The harte doth felewele that he hath receyued to moche but he hath cōceyued suche desyre in thys to moche that he alwayes desyerith to receyue the thynge whych he can not haue neyther is he worthye to receyue it He knoweth the good that he hath alredy to be vnspeakeable and yet wolde he haue more of that wherof he can not skylle Truly he can not fele or thynke the good whych is in hym Then lyeth it not in my power to tell what thynge the loue of God is sith that I haue no knowlege of the feruentnesse therof He that thynketh to haue all thys loue withyn hys harte can not truly declare what thynge it is Happye is he wych hath suche abundaūce of thys loue that he maye saye My God I haue ynough of it He whych hath thys loue within hym dare no● moche boaste therof least in moche speakynge he lose it vnles it be to edyfye hys neybour vnto saluacyon The impossybylyte than of the declaracyon of thys loue shall make me to holde my peace● For th●re is no Saynte so perfyght if he wyll speake of the loue of the hygh God of hys goodnesse swetnesse graces and of all thynges els whych pertayneth to hym but lokynge a lowe shall fynde hymselfe vnworthye and so stoppe hys mouthe I than a worme of the earthe lesse than nothynge ought to cease and not to speake of the incomparable hyghnesse of thys loue Yet were it to moch vnkyndenesse to be noted in me if I had writen nothynge hauynge that done vnto me whych wolde satisfye a moche better wytte than myne is For he that wolde hyde the goodnesse of God so good a mastre shulde commytt a synne worthye to be ponnyshed with the euerlastynge payne Therfor come O happye Paule whych hast ●asted so moche of the same swete honye beynge blynded for the space of thre dayes rapte vp vnto the thirde hauē Now I besech the satisfye my ignoraūce faulte tel me what in suche vysyon thu hast seane Harkē thā what he sayth O the vnspeakeable hyghnesse of the abūdaunt ryches or treasure both of the wysdome knowledge of God How incomprehēsyble are hys iudgemētes how vnsearchable hys wayes vnto our weake wittes O holye Paule thy wordes causeth vs moche to maruayle that thu hauynge knowledge of so heauēly secretes woldest speake no further in them At the least yet tell vs what thynge we maye hope to haue one daye through suche godly loue Geue eare and ponder the wordes that he sayth Neyther hath the eye seane nor yet the eare hearde neyther yet hath it euer entred into the harte of anye man what God hath prepared for them that loue hym Aud wolde he sp●ake it no farther No truly Yet all thys that he sayeth here is for non other purpose but to prouoke vs ernestly to loue He wylleth vs also therin to esteme that he neyther can declare nor yet name it so to geue forth our hartes to pacyēce hope of that thynge whych neuer mā yet coulde se neyther yet dyscerne what though many through loue for it hath dyed O excellent gyfte of faythe wherof so moche good cōmyth that it can sith man to possede the thynge whych he can n●t cōprehende Faythe ioyned with the truthe bryngeth fourth hope wherby perfyght charyte is engēdered● And charyte is God as thu knowist If we haue charyte thā we haue also God therwith Than is God in

so far fourth as I can perceyue I haue no hope of socour but through the grace of God that I can not deserue whych maye rayse euery one from deathe By hys bryghtnesse he geueth lyght to darkenesse And hys power examynynge my faulte doth breake all the vayle of ignoraunce and geueth me clere vnderstādynge not only that thys cometh of me but also what thynge abydeth in me Where I am and wherfor I do laboure Who he is whom I haue offended to whom I ded obeye so seldome Therfor it is cōuenyent that my pryde be suppressyd And humbly with wepynge harte I do confesse that I am moch lesse thā nothynge before my byrth myer after a dungehyll a body prompte to all euyll not wyllynge other stodye also subiect to care sorowe and payne A short lyfe and th ende vncertayne The whych vndre synne by Adam is solde and by the lawe iudged to be damnyd For I had neuer the power to obserue one only cōmaundemente of God I do fele the strength of synne in me therfor is my synne no whyt the lesse to be hydden And the more he is dyssembled outwardly so moche the more he encreasyth within the harte That whych God wyll I can not wyll and what he wolde not I ofte tymes desyre to perfourme Whych thynge doth constrayne me by importable sorowe to Wyshe th ende of thys myserable bodye through desyred death bycause of my werye ragynge life Who shall be he than that shall delyuer and recouer suche good for me Alas it can not be a mortall man for hys power and strength is not suche but it shall be the only good grace of the almyghty God whych is neuer slacke to preuent vs with hys mercye O what a master is that with our deseruynge any goodnesse of hym I serued hym slouthfully and without ceasynge offended hym euery daye yet is he not slacke in helpynge me He doth se the euyll that I haue what and how moche it is and that of my selfe I can do nothynge that good is but with hart and body so enclyned am I to the contrarye that I feale no strength in me onles it be for to do euyll He doth not tarry tyll I humbly praye hym or that seynge my helle dāpnacyon I do crye vpō hym For with hys sprete he maketh a waylynge in my harte greatter than I can declare whych asketh the gyfte wherof the vertu is vnknowen to my lytele power And thys the same vnknowne syghte doth brynge me a newe desyre shewynge the good that I haue lost by my synne gyuē me agayne through hys grace boūtye that whych hath ouercomē all synne O my lorde what grace and goodnesse is thys whych doth put out so manye synnes Now maye we se that thu art full of all godly loue to make me of a synner thy seruaūt chyelde Alas my God I ded not seke the but I fled rāne awaye frō the. And here beneth thu camyst to me whych am nothynge but a worme of the earthe all naked What do I saye worme I do hym wrōge that am so naughtye swarme so full of pryde deceyte malyce treason The promyse whych my fryndes made whā I was baptysed is such that I alwayes through faythe in thy passyō shuld fele the mortyfycacyō of my fleshe dwelle alwayes with the ī the crosse where thu wert fast nayled as I beleue and yelded death dead as I also shuld yelde all synne Thys haue I often tymes taken downe agayne vntyed and set at large I haue broken denyed and falsyfyed my promyse through pryde I haue lyft vp my wyll in suche a maner that through slouth my dewtye towardes the was forgoten And that moche more is as wele the profyte or value of thy promyse whych I had of the in the daye of my baptysme as also thy sauynge loue and promyses folowynge I haue all alyke neglected What shall I saye more Albeit that often tymes thu perceyuynge me wretched and vnhappye hast geuē me so many warnynges in fayth and in sacramētes admonyshynge me by preachynges and confortynge me by the recayuynge of thy worthye bodye and sacred bloude promysynge also to put me in the nombre of them that are now adourned with perfyght innocencye Yet haue I all these hygh benefyghtes throwne into forgetfullnesse Often tymes haue I with the broken couenaunte Aud partly for that my poore sowle was to moche fed with euyll breade or dāpnable doctryne of hypocrytes I despysed such socoure and ghostly physyck in Gods worde as wolde haue holpe me And if I had bene wyllynge to loke for it yet knewe I at that tyme no teachers cōuenyent For there is neyther man saynte nor Angell for whome the harte of a synner without thy sprete wyll change Alas good Iesus thu beholdynge my blyndenesse and that at my neade I coulde haue no socour of men dedyst open the waye of my saluacyon O how great is the goodnesse and how inestymable the swetnesse whych thu hast shewed therin Is there any father so naturall to the daughter or brother to the syster whych wolde euer haue done as he hath done For he came into the helle to socour my sowle where agaynst hys wyll she was intendynge to haue peryshed because she ded not loue Alas swete lorde thn hast loued her yea to the very outshedynge of thy most precyouse bloude O charyte feruent and incōparable Not slacke art thu in loue that so louest euery synner yea and also thyne enemyes not only in forgeuynge their offences but also in geuynge thy selfe for their saluacyon lybertie and delyueraunce to the death crosse trauayle payne and sufferaunce Whan I cast in mynde what shnlde be the occasyō of thy loue towardes me I can se nothynge els but a loue wonderfull whych moueth th● to geue me that I can not deserue Than my God as farre fourth as I can se I ought to geue no thākes for my saluacyon but only vnto the to whome I owe the prayse ther of as to hym whych is my sauyour creatoure What a thynge is it that thu hast done so moche for me Thu art not only contented to haue forgyuen me my synnes but also hast gyuē vnto me the ryght fortunate gifte of grace For it shulde snffyse me I cōmynge out of suche a daunger to be lyke a straunger vsed But thu dost handle my sowle if I durst so saye it as a mother daughter syster and wyfe I lorde I am the trespaser whych am not worthy to come nere the dore of thy ryght hygh place to aske breade where thy dwellynge is O what grace is thys that so sodenly thu vouchesauyst to drawe my sowle in to suche hyghnesse that she felyth herselfe ruler of my bodye She poore ignoraunte and lame doth fynde her selfe wyth the ryche wyse and stronge because thu hast written in her harte the roote of thy sprete

excelled all other in the dyuerse speches of nacyons specyally in the Latyne Greke and Hebrue She made a boke of the prouydence of God an other of the immortalyte of the sowle with serten Greke poemes epystles and dyuerse other treatyses Constantia her daughter was also a woman of most excellent giftes had she not in the ende declyned to the detestable secte of the Arryanes by serten hypocrytysh prestes Vrsula Cynosura the floryshynge dauter of Sionothus the duke of Cornewale was so nobylly brought vp in all lyberall dyscyplyne that Conanus the kynge of lytle Brytayne desyred her to wyfe and as she went thydrewarde with .xi. thousande Brytaynes wyues more by chaūce of wether and vyolence of see rouer● both she and they peryshed by the waye Anna the syster of Aurelius Ambrosius whych was afterwarde marryed to Lotho the kynge of Pycres Anna the twynne syster of kynge Arthure are of writers magnyfyed for their dyuerse and excellent graces Morganis a woman of incomparable loue towardes her parentes and contraye so secretly and wysely conuayed the body of kynge Arthure the most worthy gouernour of the Brytaynes that the Englysh Saxons coulde neuer come to it to do their vyolēce theron Hermelinda rysynge of the Englysh Saxons bloude for her excellent bewtie and noble behauer became the wyfe of Cunibertus the kynge of Lombardy Hylda a noble woman both godly wyse and lerned not only dysputed in the open Synode at Streneshalce in the North contraye agaynst the prelates concernynge their newly founde out celebracyon of Eastre and their crowne shauynge with other ceremonyes but also wrote a treatyse agaynst byshopp Agilbert a Frenche man the busyest amonge them The thre doughters of kynge Alphrede Elfleda Elfritha and Ethelgora were wonderfully experte in the lyberall scyences Alenor the wyfe of kynge Henry the seconde was lerned also wrote dyuerse epystles to pope Celestyne the thirde also to kynge Iohan her yongest sonne Ioāna the yongest daughter of the seyd kynge Henry so moch delyghted in good letters that before she shulde be marryed to kynge wyllyam of Cycyll she caused her father to sende ouer .ii. lerned men of Englande walther and Rycharde with a French doctour called Petrus Blesensis to instruct hym in them specyally in the arte of versyfyenge And at her cōmynge thydre the one of those Englysh men was made archebyshop of Panorme the other byshop of Siracusa in recompēce of their labours Margarete the noble mother of kynge Henry the .vii. so plenteously mynded the preferment of scyences goynge forewarde of lernynges that she buylded in Cambryge for the same porpose the colleges of Christ of S. Iohan the Euāgelyst and gaue landes for their mayntenaunce as quene Helisabeth ded afore to the quenes college there Longe were it to rehearce the excedynge nombre of noble women whych in thys lande of Brytayne or realme of Englande haue excelled in bewtie wytte wysdome scyence lāguages lyberalyte polycyes heroycall force and soch other notable vertues and by reason of them done feates wonderfull Eyther yet to sort out their Names and regestre them one by one whych haue bene marryed out of the same to Emprours kynges dukes earles worthy captaynes Phylosophers phesycyanes astronomers poetes other of renomed fame and letters only for their most rare graces and gyftes Though non in thys lande haue yet done as ded amonge the Grekes Plutarchꝰ amonge the Latynes Boccatius with other authours afore named that is to saye left behynde them Cataloges or Nomenclatures of famouse and honorable women yet haue it not at any tyme bene barrayne of them No not in the dayes of most popysh darkenesse As apereth by Alenor Cobham the wyfe of good duke Vinfrey of Glocestre brother to kynge Hēry the fift Whom Antichristes grande captaynes the byshoppes than of Englāde in hate of her name and beleue accused of sorcerouse in chauntmentes and experymentes of Necromancy agaynst their holy horned whorysh churche And at the last slewe her noble husbande in a false parlement at Bury by their owne hyred slaughter man Pole as they neuer are without soch If they were worthy prayse whych had these aforenamed vertues syngle or after a bodyly sort only we must of congruence graunt them worthy double honoure whych haue them most plēteously doubled As now sens Christes Gospell hath rysen we haue beholden them yet se them styll to thys daye in many noble women not rysynge of flesh and bloude as in the other but of that myghty lyuynge sprete of hys whych vanquyshed deathe helle and the deuyll Consydre yet how strongly that sprete in Anne Askewe set them all at nought with all their artyllery and mynysters of myschefe both vpon the racke and also in the fyre Whose memory is now in benedyccyon as Iesus Syrach reporteth of Moses and shall neuer be forgotten of the ryghteouse She as Christes myghty membre hath strongly troden downe the head of the serpent and gone hence with most noble vyctory ouer the pestyferouse seede of that vyperouse worme of Rome the gates of helle not preuaylynge agaynst her What other noble women haue it doth now and wyll yet herafter apere more largely by their godly doctryne and dedes of fayth Marke thys present boke for one whose translacyon was the worke of her whych was but a babe at the doynge therof Marke also the graue sentences whych she geueth fourth to the worlde laude that lyuynge father of our lorde Iesus Christ whych hath thus taken hys heauenly wysdome from the great graue senyours that only are wyse in their owne consaytes and geuen it so largely to chyldrē Math. 11. That heauenly lorde graūt her and other noble women longe contynuaūce in the same to hys hygh pleasure That lyke as they are become gloryouse to the worlde by the stody of good letters so maye they also apere gloryouse ī hys syght by dayle exercyse in hys dyuyne scriptures Whose nature is in processe of tyme to kyndle their myndes and inflame their hartes in the loue of Christ their eternall spouse as thys present boke requyreth So be it Thus endeth thys godly Medytacyon of the christen sowle concernynge a loue towardes God and hys Christ aptely translated into Englysh by the ryght vertuouse lady Elyzabeth doughter to our late souerayn● Kynge Henry the .viij. ¶ The .xiii. Psalme of Dauid called Dixit insipiens touched afore of my lady Elizabeth FOoles that true fayth yet neuer had Sayth in their hartes there is no God Fylthy they are in their practyse Of them not one is godly wyse From heauen the lorde on man ded loke The knowe what wayes he vndertoke All they were vayne and went a straye Not one he founde in the ryght waye In harte and tunge haue they deceyte Their lyppes throwe fourth a poysened beyte Their myndes are mad their mouthes are wode And swyft they be in