Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonder_n	world_n	wrought_v	72	3	7.4595	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06436	Of prayer, and meditation Wherein are conteined fovvertien deuoute meditations for the seuen daies of the weeke, bothe for the morninges, and eueninges. And in them is treyted of the consideration of the principall holie mysteries of our faithe. Written firste in the Spanishe tongue by the famous religious father. F. Lewis de Granada, prouinciall of the holie order of preachers in the prouince of Portugall.; Libro de la oración y meditación. English	Luis, de Granada, 1504-1588.; Hopkins, Richard, d. 1594?	1582 (1582)	STC 16907; ESTC S100761	342,485	696

this this consideration helpeth verie much to make vs to be afraide of synne consideringe what a miserable rewarde is ordeined for it to witt The consideration of the paynes of bel helpethe verie much to make vs afrayde of synne death euerlastinge Wherefore it is much to be meruailed how the Christians that do both beleeue and openlie confesse this to be true dare cōmit anie one deadlie synne against almightie God Two great wonders haue happened in the worlde in these kinde of thinges The one is that whereas our Sauiour hath wrought so manie miracles as he did here emonge men there be yet a nomber of men that doe not beleue in him The other is that of suche as be Christians and doe beleue in him there be yet neuertheles so many of them that dare offende him Certainly it was a wonderfull matter that when our Sauiour emonge other wonders had wrought that great miracle in raisinge vp Lazarus from death when he had bene dead for the space of foure daies Ioan. 11.45.46 yet there were manie of them that were there present at the doinge thereof that woulde not beleue in him And it is also wonderfull that whereas men doe now beleeue by reason of his preachinge that there is paine and glorie euerlastinge all this beleefe and preachinge notwithstādinge there be yet so manie Christians that dare offende him It is a wonderful matter to see after so great miracles so great infidelitie And it is no lesse wonderfull also to see after so great faith such corrupt and wicked lyfe But because this proceedeth rather of the want of consideration than of the want of faith it is therefore a verie profitable exercise to consider and weigh diligentlie those thinges that our faith telleth vs to th' ende that by vnderstandinge the greiuousnes of the paines of hell we maie liue more warily and be the more afrayde to commit any deadlie synne whereby to deserue such great and euerlasting paines Of two kindes of paines that are in hell § I. AND although the paines in hell be innumerable yet they all in conclusiō as we haue saiede are reduced to two Which are Poena sensus and poena damni The payne of sense and the payne of losse the paine of sense and the paine of losse The paine of sense is that which tormenteth the senses and bodies of the damned And the paine of losse is to be depriued for euer of the sight and companie of almightie God These two kindes of paines are answerable to two enormities and disorders that are in sinne whereof one is the inordinate loue of the creature and th' other is the contempte of the creator Now vnto these two enormities doe answere these two kindes of paines in hell To the loue and sensuall delight which is taken in the creature doth answere the paine of sense that like as the sense hath takē delighte against the commaundement of almightie God euen so with the greife of the paine it maye make recompence for the enormitie of his offence And to the contempte of God doth answere the leesinge of God for euermore For seinge that mā doth first forsake God reason it is that he shoulde likewise be forsaken for euer of God And because emonge these two euils the last which is the cōtempte of God is without all comparison greater than the first therefore the paine of losse which is answerable to this iniquitie is without all comparison farre greater than the paine of sense And to beginne now with the paines of the outwarde senses Of the horrible fier in hell The first paine is the horrible fier in hell which is of such a great vehemente heate and strengthe that as S. Augustine saieth S. Augustine This fier here in this worlde in comparison of it is as it were but a painted fier This fier shall tormente not onely the bodies of the damned but euen the sowles also And it shall tormente them in such sort that it shall not consume them Which is so prouided to the intente that the paine maie be euerlastinge and continewe for euer and euer The which euerlastinge cōtinuāce as S. The fier of hell shall burne and tormente and neuer consume Augustine saieth is wrought by a spetial miracle For almightie God who hath geuen to all thinges their naturall properties hath geuen this spetiall propertie vnto the fier of hell that it shall in such wise burne and torment that it shall not consume Consider then what an intollerable paine it shal be to the damned to be alwaies lyinge in such an horrible euerlastinge tormentinge bedde as this is And that thou mayst the better conceiue the same imagin with thy selfe what a greiuous paine it woulde be vnto thee if thou shouldest be cast into a great scaldinge caldron when it boyleth most feruentelie and is in greatest heat or into some hotte glowinge ouen such a one as that was which Nabuchodonosor caused to be set a fier in Babilon Daniel 3. the flames whereof ascended fourtie and nine Cubites in height And hereby shalt thou haue some kinde of coniecture and ghesse of that raginge hoate fier which is in hell For if the fier here in this worlde which as we haue saiede is in comparison of that fier but as it were a painted fier doe so sore burne and torment what shall that fier in hell doe which is a verie liuelie tormentinge fier indede Me thinketh it were not neidfull to passe any further in the consideration of the paines of hell but euen to leaue here if a man woulde staie him selfe a litle while in consideration of this point and make a station here vntill such time as he hath considered this matter as the thinge it selfe requireth Of the extreme colde in hell Vnto this paine is joyned an other directelie contrarie vnto it although no lesse intollerable that is an horrible extreme colde farre exceedinge without comparison all the colde in this worlde which shal be geuen as a miserable refresshinge vnto those that burne in that raginge fier And they shall passe as it is written in Iob from the snowie waters Iob. 24. vnto the fierie heates that there might be no kinde of tormentes whereof they shoulde not taste that woulde be tastinge of euerie kinde of wanton pleasure and delighte And they shall not onely be tormented with extreme fier The diuelles shall tormente the damned persons with appearinge vnto them in most horrible ād vglie shapes of wilde beastes and monsters and colde but also by the very diuells them selues which shall torment them with most horrible shapes of wilde beastes and terrible monsters wherein they shall appeare vnto them And they shall with their most horrible and vglie lookes torment the adulterous and leacherous eies and such as haue painted them selues with artificiall colours to become the bewtifull snares and nettes of Satan This paine of the horrible and vglie sighte of diuells is farre greater than

armes And so she wryngeth her handes verie pittiefullie and requesteth of those noble men with great humilitie and instancie that forsomuch as she had taken no leaue of her deerelie beloued sonne nor receaued those last embracinges of him vpon the crosse at the tyme of his departure they woulde now suffer her to come vnto him and not encrase her discomforte on euerie syde She beseacheth them that they woulde not deale so straitly with her as the enemies had done takinge her sweete sonne from her beinge now dead as the enemies did whiles he was yet aliue O blessed Ladie how voide of comforte arre thou on euerie syde For if they denie thee thy request thou wilt be sore discomforted and if they graunte thee thy petition accordinge to thy earnest desire yet shall thy discomfort be neuer a whit diminished Thy miseries haue no comfort at all but onely in thy patience If thou goe about on the one side to diminishe thy sorrowe on the other side it increaseth dowble Now ye holie men what will yee doe in this case What is your best aduice and counsell in this matter To geue a flat deniall vnto such lamentable teares and to so blessed a Ladie in so iust and reasonable a request were certainlie an vnseemlie acte and to graunt her the thinge she demaundeth were to ende her life You are afrayd on the one syde to discomfort her and on th' other syde you feare also least perhappes you shoulde be murderers of the mother as the enemies were of the sonne In conclusion the pittiefull earnestnes of the holie virgin ouercōmeth them and those noble men thought best that consideringe her great dolefull bewailinge and lamentation it shoulde be a greater crueltie to take her owne deare sonne frō her than to bereiue her of her life And so they were enforced to graunte her request Now when the blessed virgin had by her pittiefull intercession gotten the bodie of her deare sonne into her armes what tonge is able to expresse the greate inwarde anguishe and sorrowe which then she felte O ye angells of peace weepe with this holie virgin O ye heauens lament with her O ye sterres of heauen and all creatures of the worlde accompanie the blessed virgin Marie in her great heauines and dolefull lamētation The blessed mother embraceth the torne and rent bodie of her sweete sonne She huggeth and clippeth him fast to her brest her strengthe seruinge her to this thinge onely She putteth downe her face betwene the thornes of his sacred head She ioyneth countenāce with countenance The face of the mother is embrued with the bloude of the sonne and the face of the sonne is bathed with the teares of the mother O sweete mother is this happly thy sweete sonne Is this he whom thou conceauedst with so great glorie and broughtest fourthe with so great ioye Where are now thy former ioyes become Whither is thy wonted gladnes gone Where is now that mirrour of beawtie wherein thou diddest so often times beholde thy selfe Now thou takest no pleasure to beholde him in the face because his eies haue lost their light Now it auayleth thee not to speake and talke with him because his eares haue lost their hearinge Now that tonge moueth not which was wont to vtter the wordes of heauen Now are those eies dimmed which were wont with theire sighte to reioyce the whole worlde How is it that thou speakest not now ô Quene of heauen How happeneth it that verie sorrowe and heauines hath thus tyed vp thy tōge Trew it is that the tonge of the blessed virgin was as it were domme for a tyme but her harte might secretly with inward greife speake vnto her sweete and dearelie beloued sonne and saie vnto him THE PITTIEFVLL LAMENTATION OF THE BLESSED VIRGIN MARIE Tuam ipsius animam pertransiet gladius reuelentur ex multis cordibus cogitationes Luc. 2.35 O life dead ô light obscured ô bewtie defyled Note that the intention of the awthor is not to represent here exactly and precisely the affections of the blessed virgin but onelie by expressinge her doleful griefes to moue the readers to deuotion and pietie What blouddie handes were those that haue so disfigured thy diuine shape What crowne is this that my handes do feele vpon thy head What wounde is this that I see in thy syde O highe preist of the worlde What dolefull markes and signes are these that my eies doe see in thy bodie Who hath bespotted the cleare glasse and bewtie of heauen Who hath disfigured the face of all graces Are these the eies that were wont to dymme the sonne with theire bewtie Are these the handes that raised vp the dead whom they towched Is this the mowthe out of which the fower Riuers of paradice issued Haue the handes of men such power against God O my sweete sonne and bloude of my bodie from whence arose this terrible tempest What raginge storme hath this bene that hath so bereued thee from me O my deere sonne what shall I doe now without thee Whither shall I goe Who shal be able to helpe me Manie fathers and brothers when they were afflicted came to entreat thee for theire children and brethen that were dead and thou with thy infinit vertue and clemencie diddest comforte and helpe them But I alas that see myne owne deere sonne my father my brother and my Lorde here dead before me to whom shall I make sure for him Who shall comfort me Where is the good Iesus of Nazareth the sonne of almightie God which cōforteth the liuinge and restoreth life vnto the dead Where is that great Prophet so mightie both in wordes and worckes O my sweete sonne which heretofore hast bene my comfort and rest but now a verie sharpe knyfe to my sorowfull and heauie harte What hast thou done why the Iewes shoulde thus crucifie thee on the crosse What cause had they to put thee to so cruell and shamefull a death Is this the thankes for so manie good workes as thou hast wrought emonge them Is this the rewarde that is giuen vnto vertue Is this the recompence for such diuine doctrine Hath the wickednes of the worlde extended it selfe so farre Hath the malice of the deuill bene so furiouslie bent Hath the goodnes and clemencie of almightie God yealded so farre forthe Is the horror and hatred which almightie God beareth against synne so passinge great What was so great a satisfaction requisite to satisfie for the synne of one Is the rigour of godes iustice so streit Doth almightie God make so great accompt of the saluation of men O my sweete sonne what shall I doe with out thee Thou arte my sonne my father my spouse my maister and all my companie I am now become as it were an Orphan without a father a widowe without a husbande I am now alone and depriued of such a maister and of such a sweete companion Now shall I not see thee anie more to enter in at my gates wearied with the

deceites Hereof commeth our presumption our pride For wante of consideration of our death doe growe all our fonde errours and deceites our couetousnes our pleasures our nicenes and delicatenes and the vaine castelles and towres of winde which we builde vpon sande For if we woulde consider in what case we shal be after a fewe daies whan we are once lodged in that poore selie cottage of our graue we shoulde be more humble and more temperat in our lyfe How cowlde he possiblye haue anie sparcke of presumption that woulde consider that he shal be there dust and asshes How cowlde he finde in his harte to make a God of his belly that woulde consider that he shall become there wormes meate Who coulde euer be perswaded to occupie his brayne in such loftie and phantasticall thoughtes and deuices if he did but consider and wayghe how fraile and weake the foundation is wherevpon all his fonde designementes are grownded Who woulde endaunger the losse and destruction of himselfe in seekinge for riches both by lande and Sea if he considered that at his death he shoulde carie no more with him but a poore windinge sheete To conclude all the workes of our lyfe woulde be dewlie corrected and framed in good order if we woulde measure and square them out by this rule The lyfe of a wise mā is a contynuall thinkinge of deathe For this cause the Philosophers saied that the lyfe of a Wiseman was nothinge els but onely a continuall cogitation and thinkinge of death forsomuch as this consideration teacheth a mā what thinge is somewhat and what is nothinge what he ought to followe and what to eschewe according to the ende whereunto he must certaynelye arriue It is written of those Philosophers called Brackmanni that they were so much geuen to thinke vpon their ende that they had their graues alwaies open before the gates of their howses to the intent that both at their entrie and goinge forth by them they might alwaies be mindefull of this iourney and passage of death Almightie God saied vnto the Prophet Ieremie Ierem. 18. that he shoulde goe downe into a howse where earth was wroughte for that he woulde there speake with him Almightie God coulde haue spokē with his Prophet in anie other place but he chose to speake with him in that place to geue vs to vnderstande that the howse of earthe which is our graue is the schoole of true wisedome where almightie God is wonte to teach those that be his There he teacheth thē how great is the vanitie of this worlde There he sheweth vnto thē the miserie of our fleashe ād the shortnes of this life And aboue al there he teacheth them to knowe themselues which is one of the most highest pointes of Philosophie that maie be learned Wherefore ô thou man discend downe with thy spirite into this howse and there shalt thou see To knowe a mans selfe is one of the highest pointes of philosophie who thou art whereof thou art come where thou shalt rest and wherein the bewtie of thy fleashe and glorie of this worlde do ende so shalt thou learne to despise all those thinges that the worlde hath in reuerence for wante of dewe knowledge how to consider it Because the worlde considereth no more but onely the paynted face of Iezabel that shyned verie bewtifully and gaylie at the windowe 4. Reg. 9. 3. Reg. 21. It considereth not the miserable extreme partes of her which after that her bodie was deuoured with dogges almightie God woulde haue to remaine whole that thereby we might see that the worlde is an other maner of thinge in deede than it appeareth in outwarde shewe and that we shoulde in such wise consider the face of it as to be mindefull also of the extreme greifes and sorrowes wherein the glorie of it endeth Secondlye this consideration is a great helpe to cause vs to eschewe and forsake sinne accordinge as Ecclesiasticus witnesseth sayeinge Eccles 7. Remember the last ende and thou shalt neuer sinne It is a great matter not to sinne and a great remedie also for the same is for a man to remember that he must die S. Iohn Climacus S. Iohn Climacus writeth of a certaine monke that beinge sore tempted with the bewtie of a woman whom he had seene abroade in the worlde and vnderstandinge that she was deade went to the graue where she was buried and rubbed a napkin in the stinkinge bodie of the dead woman And he vsed alwaies afterwardes whensoeuer the deuill troubled him with anie euill thought of her to take the stinkinge napkin and to put it to his nose and saie to him selfe Beholde here thou miserable wretche the thinge thou louest and beholde here what ende the delightes and beawties of the worlde haue This was a great remedie to ouercome this synne And the deepe consideration of death is of no lesse importance than it S. Gregorie as S. Gregorie saieth There is nothinge that doth so mortifie the appetites of this our peruerse fleash as to consider in what plight the same shal be after it is deade The same holie father rehearseth a like storie of an other monke who hauinge his table readie prouided to goe to dinner to eate somewhat for the refresshinge of his weake and wearie bodie chaunced sodenly to haue a remembrance of death which cogitation euen as though it had bene a constable or other lyke officer there readie to attache him put him in such a terrour and feare that it caused him to refraine from his meate Consider therefore how much the remembrance of the dreadfull accōpte that we must make at the houre of our deathe is able to worke in the harte of a iust man seinge it caused this holie monke to abstaine from a thinge that is so lawfull and necessarie to be done Certainlie this is one of the most wonderfull thinges in all the worlde that men knowinge so assuredlie Math. 12.36 Hebr. 9.27 1. Pet. 4.18 Apoc. 14.7.13 that at the verie howre of their death a particular accompt shal be required of them of all their whole life yea and of euerie idell worde will notwithstandinge ronne headlonge with such facilitie into sinne If a waiefaringe man hauinge but one farthinge in his purse shoulde enter into an inne and placinge him selfe downe at the table shoulde require of the host to bringe in Partridges Capons Phesauntes and all other delicates that maie be founde in the howse and shoulde suppe with verie great pleasure and contentation neuer remembringe that at the last there must come a time of accompt who woulde not take this fellowe either for a iester or for a verie foole Now what greater folie or madnes can be deuised than for men to geue them selues so looselye to all kindes of vices and to sleepe so sowndlie in them without euer remembringe that shortly after at their departinge out of their Inne there shall be required of them a verie strayt and