Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	call_v	earth_n	sea_n	3,957	5	6.9260	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06151	The exercise of a christian life. Written in Italian by the Reuerend Father Gaspar Loarte D. of Diuinitie, of the Societie of Iesus. And newly translated into Englishe. by I.S.; Essercito della vita Christiana. English	Loarte, Gaspar de, 1498-1578.; Brinkley, Stephen.	1579 (1579)	STC 16641.5; ESTC S107018	152,306	462

FIRST how terrible and dreadful a day that shal-be as-wel by reson of the signes and wonders that shal go before it in the Sunne the Sea and other creatures with the ruine and ouerthrowe of the whole world as also through that most dreadful sound of the terrible trompet whereby al shal in one moment be raised vp againe SECONDLY consider the brightnes and beautie which the elect shal rise in and the vgglines and grieslye grimnes of the reprobate besides the most strait accompt which they shal yceld to Christe of al the wordes workes and thoughts of their whole life and what vtter shame and confusion the wicked shal suffer before al the angels and millions of men THIRDLY thinke howe highlye the good shal-be fauored and honored before al that vniuersal Assemblie what the reprobate shal feele seing Christe in such power and maiestie who with an ireful countenāce shal looke vpon them and with that final doome throwe them downe to euerlasting tormentes Out of these pointes debated at leisure and in more particularitie thou maiest gleane this profite how to auoide the shame and confusion of that day when euery one their sinnes shal-be discouered there is no better a remedie then to vnfold thē nowe to thy ghostly father by confession and to doo penance for the same Weigh withal that if men doo here trauaile so much to attaine some temporal degree and riches and so greatly force them-selues to flye the daungers and disgraces of this life what oughtest thou to do to be made partaker of that souerain dignitie inspeakable riches which the elect shal enioy eternally and what paines oughtest thou to refuse for the auoyding that supreme contempt and incomparable tormentes wherein the damned shal sorowe euerlastingly FRIDAY 2. ON FRIDAY let thy meditatiō be of the paines of hel that by this aswel as by the former meditations both the feare of God and detestatiō of sinne may increase in thy soule For the meditating wherof it shal-be conuenient thou frame in thine imagination some horrible and hideous place as might be an infernal pitt or dongeon without any bottome darke and ful of fire whereinto the damned soules shal-be throwen hed long downe And that thou maiest meditate this the better cōsider these pointes folowing FIRST the terrible tormēts which the wicked shal suffer in that place of horroure amongst al the deuils which surpasse al other paines and tormentes that in this world may be possibly imagined and after the resurrection shal they both in bodye and soule in al their powers partes senses suffer more excessiue paines then the tongue of man maye anye waies expresse for like as the wicked haue offended God with al their partes powers and senses and haue emploied them al as instrumentes to serue sinne with euen so shal Gods diuine iustice ordeine that in al the selfe same partes powers and senses they suffer sorowe and torment that so may that which is written be fulfilled Howe muche he glorified him-selfe and was in delicacies g●ue him so muche tormentes and lamentation SECONDLY thinke howe besides these sensible tormentes they are to suffer that which shal moste of al afflict them and cause an excessiue sorowe is a dispaire they shal haue woting wel that in al eternitie they shal neuer see God and this is called the 〈◊〉 of damage and as they shal 〈◊〉 cal to mind the infinite good they lost through their frantike folye and knowe there is no remedie now to recouer it this shal plunge them into a pit of inspeakable tormentes making them raue and rage against God them-selues and cuerye other creature euer lastingly THIRDLY consider the eternitie of these paines which if a man could profoundly ponder there is no one thing that appaleth or frighteth more sith the wicked shal continue in those tormentes more yeres then there be droppes of water in the Sea or seede of sande on earth or anye other number that may be possiblye imagined yea when they haue suffered al the millions of yeres that may be added therto then shal they begin a-newe to suffer as though nothing had been past and finally these their tormentes shal neuer neuer haue any one moment of release or minute of relaxatiō Hence maiest thou gather this fruitful note that if so thou wert now in these torments which eftsons through thy sinnes thou hast deserued what wouldest thou do to come out of them Thinke howe any other paine whatsoeuer would seeme pleasaunt to thee and what penance soeuer were inioyned thee thou woldest right willingly performe it Do therfore somewhat nowe of that thou wouldest then doo to escape these so great torments and perpetual calamities SATERDAY 2 ON SATERDAY thy meditation shal-be of the happines which the elect enioye in celestial glory whervpon consider these 〈◊〉 pointes FIRST the greatnes beautie and riches of that renowmed regiō wher God doth shew him-self in glorious maiestie to his angels and holy Saintes to the pleasantnes and beautie wherof not al the beautiful and pleasant thinges that we either see or can here imagine be in anye wise to be compared SECONDLY ponder what a comfort and sweete delight it shal-be to be in that blessed societie of so many Angels Saintes Apostles Martyrs Confessors Virgins al of them so bright and beautiful what shal it be to see the sacred humanitie of Christ and of his blessed mother howe shal one be rauished with the hearing of the sweet harmonie and melodious musicke that shal-be there and to enioye so sweete a conuersation euerlastingly THIRDLY consider howe yet besides these ther shal-be another glorye muche more excellent and surpassing al humane capacitie which shal-be to see God face to face wherin consisteth our essential beatitude for that al other thinges whatsoeuer may be imagined be but accidental glorie which being so exceeding great incomparable what shal thē the essential be Finally thinke how ther shal-be the ful accomplishment and heape of al goodnes without intermedling of any euil as in hel shal al euil be without mixture of anye goodnes The prophet Ieremy saith howe on a time he sawe at the 〈◊〉 ple gates two paniers of figges th one of good figges singuler good thother so noughtie that they could not be eatē so noughtie were they These two paniers doo figure these two rewardes so farre differing a-sunder which God shal geue to the 〈◊〉 and to the reprobate The rewarde that is prepared for the elect shal-be so great that as the Apostle sayeth neither eye hath seene nor are hath heard 〈◊〉 mans heart and vnder standing can imagine and the punishment of the reprobate shal-be so excesiue that no tongue can possibly expresse it Thinke nowe good brother howe that one of these two lottes must needes light vpon thee for eyter shalt thou possesse that euerlasting felicitie which doth embrace conteine in it al good thinges al riches al satietie and more

victory and conquest wherof dependeth the victory and conquest of the rest Whervpon those holy auncient fathers that liued earst in the wildernes end euoured them-selues al they might to dompt and suppresse this vice woting wel that but if this wer firste fullye vanquished the other could very hardly be subdued Yea experience teacheth this for truth howe the deuil most commonly beginneth to geue his first on-set with this temptation Witnesses hereof are our first Parents Adam and Eue yea the very first teptation he propouded to our Lord and Sauiour Iesus Christe was of this sort Wherfore to defende thee from this so venemous a vice being one that doth hatch and breed so many other apply these remedies and aduises folowing THEFIRST is that in thy eating thou seeke to obserue fiue thinges that preserue thee from fiue sundrye sortes of gluttony wherof S Gregorie doth in one of his bookes make mention The first is concerning the time when a man eateth before his ordinary houre which thou must beware of forbearing and forcing thy selfe not to take aboue two repasts a day to wit thy dinner and supper and that at such conuenient and accustomed houres as they keepe that gouerne them-selues most orderlye more thē at which times thou oughtest not to eate without some notable necessitie If therefore thou finde thy selfe at any time tempted to infringe this rule and without sufficient cause to anticipate thine houre thou must fight and make a forcible resistance as did that monke which is written of in the liues of holye fathers who on a time being tempted to eate in the morning before his accustomed houre beguiled him-selfe in this maner saying Tarye a while vntil the thirde houre which is at nine a clocke in the morning and then wil we eate And when this houre was come go too let vs worke a while vntil the sixt houre to witt noone afterwardes nowe let vs saye a fewe prayers or psalmes nowe let vs lay our bisquit to steepe and thus passed on the time til his ordinarye howre was come which was at the ninth hour to wit three a clocke at after-noone by this means was he perfectly deliuered from this vice THE SECOND kind of gluttonie 〈◊〉 in the qualitie I meane in eating of too daintie and pleasaunt meates wherof thou must take great heede contenting thy selfe with such meates as may suffice to susteine and 〈◊〉 fleshe and not to delite and 〈◊〉 it according to that S. Bernard doth exhort thee and but if they seeme course and vnsauourye apply that saulce which he 〈◊〉 to 〈◊〉 hunger 〈◊〉 that shal cause them to seem sauourie ynough Remember thee also of that singuler abstinence of the auncient fathers of Egipt who deemed it superfluous to eate any sodden meates as S. Ierome telleth vs Let therefore this their rigoure shame and confounde thy riot and make thee refraine eating of delicate and sweete meates for feare thou be like to those amongst the people of Israel that desired flesh in the desert and thereby prouoked the wrath and indignation of God against them THE THIRD kinde of gluttonye concerneth the quantitie that is of eating more then sufficeth to sustein nature wherof foloweth as S. Ierome saith that looke by how much the more the bellye is filled and by so much the more is the soule made feeble Thou must therefore shun such excesse sith meate is according to S. Austins counsail to be taken in maner of a medicine whereof we vse not to receaue anye great quantitie Take heede then of ouercharging thy heart with too much meate and drinke as our Sauior doth admonish vs that by this meanes thou maiest escape his future indignation and a million of mischiefes that proceede out of this vice THE FOVRTH kinde of gluttonye respecteth the maner When a man eateth his meat too greedily and with too great a feruour which appereth wel by his hastie and disorderly feeding and when he is too muche bent and affectionate vpon his meate Thisvice doth the wise man in these wordes reprehend saying Long not after euery kind of meate nor eate not greedilye vpon euery dishe Whose counsaile see thou endeuour thy self to folow minding not so seriouslye thy corporal foode and nutriture whiles thou eatest but either listen to the lesson if there be any read or lift vp thy mind to God with some good thought or enterlace som praier or psalm amōgst that by thus doing both thy soule body may be fostred sed together THE FIFT and last kinde of gluttonie is an excessiue eare and thoght to seek out 〈◊〉 of cates new-fangled tasts which thou oughtest as a very blame-worthy thing greatlye to eschewe and beware of for feare of being like to those the Apostle speaketh of that make their belies their God seeking with as great care to serue and satisfie it as were requisite for discharge of their dueties to God-ward For remedie both of these and al other kindes of gluttony these considerations folowing shal greatly helpe which thou maiest take for a seconde remedie FIRST consider howe much the ouercharging and heuines that remaineth in thy stomack after hauing surfeted doth more hurt trouble thee thē the diuersitie of delicate sweete meates can delite do thee good the tast plesure wherof lasteth no longer thē whiles the meat is passing frō the mouth vnto the throte neither af ter it is once thus gone is ther any me morial or signe of this delite remai maiest thou much better vnderstand if thou examine what now resteth of al that euer thou hast swalowed and swilled al thy whole life time What hast thou nowe left of al the repasts of al the sweet tastes of al the daintie morcels that thou euer deuouredst What hast thou now extant forth comming of al this Thou seest how al is quite vanished away as though there had neuer been any such Make accompt therfore when thou feelest thy selfe tempted with this vice that the pleasure is already gone which so speedily doth passe away And care not for condescending to thy fleshe in that it thus disordinately may couet and desire SECONDLY consider the inconueniences that rise of this sinne First the cost and trouble thou must be at to satiate this thy gluttony Secondlye the number of bodily infirmities that growe by meanes of surfeting Thirdly it dulleth and doth obfuscate the mind and maketh a man afterwardes vnfit for spiritual exercise Fourthly cal to minde that euerlasting hunger and thirst that shal-be in the next world wher no one drop of water shal-be graunted as we gather plainly by that example of the riche glutton Remember also what a filthie substance thy tenderly pampered fleshe once being dead shal-be resolued too THE THIRD Remedie is to thinke of Christe and his Disciples abstinence being forced