Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	child_n	die_v	sin_n	5,554	5	5.1473	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20628	Deaths duell, or, A consolation to the soule, against the dying life, and liuing death of the body Deliuered in a sermon at White Hall, before the Kings Maiesty, in the beginning of Lent, 1630. By that late learned and reuerend diuine, Iohn Donne, Dr. in Diuinity, & Deane of S. Pauls, London. Being his last sermon, and called by his Maiesties houshold the doctors owne funerall sermon.	Donne, John, 1572-1631.; Droeshout, Martin, b. 1601, engraver.	1632 (1632)	STC 7031; ESTC S102388	18,424	54

wee are dead yet hee sayes Peregrinamur whilest wee are in the body wee are but in a pilgrimage and wee are absent from the Lord hee might haue sayd dead for this whole world is but an vniuersall churchyard but our common graue and the life motion that the greatest persons haue in it is but as the shaking of buried bodies in their graue by an earth-quake That which we call life is but Hebdomada mortium a weeke of death seauen dayes seauen periods of our life spent in dying a dying seauen times ouer and there is an end Our birth dyes in infancy and our infancy dyes in youth and youth and the rest dye in age and age also dyes and determines all Nor doe all these youth out of infancy or age out of youth arise so as a Phoenix out of the ashes of another Phoenix formerly dead but as a waspe or a serpent out of a caryon or as a Snake out of dung Our youth is worse then our infancy and our age worse then our youth Our youth is hungry and thirsty after those sinnes which our infancy knew not And our age is sory and angry that it cannot pursue those sinnes which our youth did besides al the way so many deaths that is so many deadly calamities accompany euery condition and euery period of this life as that death it selfe would bee an ease to them that suffer them Vpon this sense doth Iob wish that God had not giuen him an issue from the first death from the wombe Wherefore hast thou brought me forth out of the wombe O that I had giuen vp the Ghost and no eye seene me I should haue beene as though I had not beene And not only the impatient Israelites in their murmuring would to God wee had dyed by the hand of the Lord in the land of Egypt but Eliah himselfe when he fled from Iesabell and went for his life as that text sayes vnder the Iunipertree requested that hee might dye sayd it is enough now O Lord take away my life So Ionah iustifies his impatience nay his anger towards God himselfe Now ô Lord take I beseech thee my life from mee for it is better to dye then to liue And when God asked him doest thou well to be angry for this he replyes I doe well to be angry euen vnto death how much worse a death then death is this life which so good men would so often change for death But if my case bee as Saint Paules case quotidiè morior that I dye dayly that something heauier then death fall vpon me euery day If my case be Dauids case tota die mortificamur all the day long wee are killed that not onely euery day but euery houre of the day some thing heauier then death fall vpon me though that bee true of me Conceptus in peccatis I was shapen in iniquity and in sinne did my mother conceiue me there I dyed one death though that be true of me Natus filius irae I was borne not onely the child of sinne but the child of wrath of the wrath of God for sinne which is a heauier death Yet Domini Domini sunt exitus mortis with God the Lord are the issues of death and after a Iob and a Ioseph and a Ieremie and a Daniel I cannot doubt of a deliuerance And if no other deliuerance conduce more to his glory and my good yet he hath the keys of death and hee can let me out at that dore that is deliuer me from the manifold deaths of this world theomni die and the tota die the euery dayes death euery houres death by that one death the finall dissolution of body and soule the end of all But then is that the end of all Is that dissolution of body and soule the last death that the body shall suffer for of spirituall death wee speake not now It is not though this be exitus à morte It is introitus in mortem though it bee an issue from manifold deaths of this world yet it is an entrance into the death of corruption and putrefaction vermiculation and incineration and dispersion in and from the graue in which euery dead man dyes ouer againe It was a prerogatiue peculiar to Christ not to dy this death not to see corruption what gaue him this priuiledge Not Iosephs great proportion of gummes and spices that might haue preserued his body from corruption and incineration longer then he needed it longer then three dayes but it would not haue done it for euer what preserued him then did his exemption and freedome from originall sinne preserue him from this corruption and incineration 't is true that original sinne hath induced this corruption and incineration vpon vs If wee had not sinned in Adam mortality had not put on immortality as the Apostle speakes no corruption had not put on incorruption but we had had our transmigration from this to the other world without any mortality any corruption at all But yet since Christ tooke sinne vpon him so farre as made him mortall he had it so farre too as might haue made him see this corruption and incineration though he had no originall sinne in himself what preseru'd him then Did the hypostaticall vnion of both natures God and Man preserue him from this corruption and incineration 't is true that this was a most powerfull embalming to be embalmd with the diuine nature it selfe to bee embalmd with eternity was able to preserue him from corruption and incineration for euer And he was embalmd so embalmd with the diuine nature it selfe euen in his body as well as in his soule for the Godhead the divine nature did not depart but remained still vnited to his dead body in the graue But yet for al this powerful embalming his hypostaticall vnion of both natures we see Christ did dye and for all his vnion which made him God and Man hee became no man for the vnion of the body and soule makes the man and hee whose soule and body are separated by death as long as that state lasts is properly no man And therefore as in him the dissolution of body and soule was no dissolution of the hypostaticall vnion so is there nothing that constraines vs to say that though the flesh of Christ had seene corruption and incineration in the graue this had bene any dissolution of the hypostaticall vnion for the diuine nature the Godhead might haue remained with all the Elements and principles of Christs body aswell as it did with the two constitutiue parts of his person his body and his soul. This incorruption then was not in Iosephs gummes and spices nor was it in Christs innocency and exemption from originall sin nor was it that is it is not necessary to say it was in the hypostaticall vnion But this incorruptiblenes of his flesh is most conueniently plac'd in that Non dabis thou wilt not suffer thy holy

thee If so and not els thou hast spent that first part of his last day in a conformity with him After the Sacrament hee spent the time till night in prayer in preaching in Psalmes Hast thou considered that a worthy receaving of the Sacrament confists in a continuation of holinesse after aswell as in a preparation before If so thou hast therein also conformed thy selfe to him so Christ spent his time till night At night hee went into the garden to pray and he prayed prolixious he spent much time in prayer how much Because it is literally expressed that he prayed there three seuerall times that returning to his Disciples after his first prayer and finding them a sleepe sayd could ye not watch with me one houre it is collected that he spent three houres in prayer I dare scarce aske thee whither thou wentest or how thou disposedst of thy self when it grew darke after last night If that time were spent in a holy recommendation of thy selfe to God and a submission of thy will to his It was spent in a conformity to him In that time and in those prayers was his agony bloody sweat I will hope that thou didst pray but not euery ordinary and customary prayer but prayer actually accompanied with shedding of teares and dispositiuely in a readines to shed blood for his glory in necessary cases puts thee into a conformity with him About midnight he was taken and bound with a kisse art thou not too conformable to him in that Is not that too literally too exactly thy case at midnight to have bene taken bound with a kisse from thence he was caried back to Ierusalem first to Annas then to Caiphas and as late as it was then hee was examined and buffeted and deliuered over to the custody of those officers from whome he receiued all those irrisions and violences the couering of his face the spitting vpon his face the blasphemies of words the smartnes of blowes which that Gospell mentions In which copasse fell that Gallicinium that crowing of the Cock which called vp Peter to his repentance how thou passedst all that time thou knowest If thou didst any thing that needed Peters teares and hast not shed them let me be thy Cock doe it now Now thy Master in the vnworthiest of his seruants lookes back vpon thee doe it now Betimes in the morning so soone as it was day the Iewes held a counsell in the high Priests hall and agreed vpon their euidence against him and then caried him to Pilate who was to be his Iudge diddest thou accuse thy selfe when thou wakedst this morning and wast thou content euen with false accusations that is rather to suspect actions to haue beene sin which were not then to smother iustify such as were truly sins then thou spentst that houre in conformity to him Pilate found no euidence against him therefore to ease himselfe and to passe a complement vpon Herod Tetrarch of Galilee who was at that time at Ierusalem because Christ being a Galilean was of Herods iurisdiction Pilat sent him to Herod rather as a mad-man then a malefactor Herod remaunded him with scornes to Pilat to proceed against him And this was about eight of the clock Hast thou been content to come to this Inquisition this examination this agitation this cribration this pursuit ofthy conscience to sift it to follow it from the sinnes of thy youth to thy present sinnes from the sinnes of thy bed to the sinnes of thy boorde from the substance to the circumstance of thy sinnes That 's time spent like thy Sauiours Pilat wold have saued Christ by vsing the priuiledge of the day in his behalfe because that day one prisoner was to be deliuered but they choose Barrabas hee would have saued him from death by satisfying their fury with inflicting other torments vpon him scourging and crowning with thornes and loading him with many scornefull and ignominous contumlies But they regarded him not they pressed a crucifying Hast thou gone about to redeeme thy sinne by fasting by Almes by disciplines and mortifications in way of satisfaction to the Iustice of God that will not serue that 's not the right way wee presse an vtter Crucifying of that sinne that gouernes thee that conformes thee to Christ. Towards noone Pilat gaue iudgement and they made such hast to execution as that by noone hee was vpon the Crosse. There now hangs that ●acred Body vpon the Crosse rebaptized in his owne teares and sweat and embalmed in his owne blood aliue There are those bowells of compassion which are so conspi●●ous so manifested as that you may see them through his wounds There those glorious eyes grew faint in their sight so as the ●un ashamed to suruiue them departed with his light too And then that Sonne of God who was neuer from vs and yet had now come a new way vnto vs in assuming our nature deliuers that soule which was neu●r out of his Fathers hands by a new way a voluntary emission of it into his Fathers hands For though to this God our Lord belong'd these issues of death so that considered in his owne contract ' he must necessarily dye yet at no breach or batt●ry which they had made vpon his sacred Body issued his soule but emisit hee gaue vp the Ghost and as God breathed a soule into the first Adam so this second Adam breathed his soule into God into the hands of God There wee leaue you in that blessed dependancy to hang vpon him that hangs vpon the Crosse there bath in his teares there suck at his woundes and lye downe in peace in his graue till hee vouchsafe you a resurrection and an ascension into that Kingdome which hee hath prepared for you with the inestimable price of his incorruptible blood AMEN AN ELEGIE On Dr. Donne Deane of Pauls TO have liu'd eminent in a degree Beyond our loftiest flights that is like thee Ort'haue had too much merit is not safe For such excesses find no Epitaph At common graues wee haue poetick eyes Can melt them selues in easy Elegies Each quill can drop his tributary verse And pin it like the Hatchments to the hearse But at thine poeme or inscription Rich soule of wit and language wee haue none Indeed a silence doth that tombe befit Where is no Herald left to blazon it Widdow'd inuention iustly doth forbeare To come abroade knowing thou art not there Late her great Patron whose prerogatiue Maintain'd and cloth'd her so as none aliue Must now presume to keepe her at thy rate Though hee the Indies for her dower estate Or els that awfull fire which once did burne In thy cleare braine now fal'ne into thy vrne Liues there to fright rude Empericks from thence Which might profane thee by their ignorance Whoeuer writes of thee and in a style Vnworthy such a theame does but reuile Thy pretious dust and wake a learned spirit Which might reuenge his rapes vpon thy merit For all a low pitch'd fancy can deuise Will proue at best but hallowed iniuries Thou like the dying Swan did'st lately sing Thy mournefull dirge in audience of the King When pale lookes and weake accents of thy breath Presented so to life that peece of death That it was fear'd and prophecied by all Thou thither camist to preach thy Funerall O' had'st thou in an Elegiak knell Pung out vnto the world thine owne farwell And in thy high victorious numbers beat The solemne measure of thy griewd retreat Thou might'st the Poets seruice now haue mist Aswell as then thou did'st preuent the Priest And neuer to the world beholding bee So much as for an Epitaph for thee I doe not like the office nor is it fit Thou who did'st lend our age such summes of wit Should'st now reborrow from her bankrupt mine That ore to bury thee which once was thine Rather still leaue vs in thy debt and know Exalted soule more glory'tis to owe Vntothy hearse what wee can neuer pay Then with embased coyne those rights defray Commit wee then thee to thy selfe nor blame Our drooping loues which thus to thy owne fame Leaue thee executor since but thy owne No pen could doe'thee Iustice nor bayes crowne Thy vast d●sert saue that wee nothing can Depute to bee thy ashes Guardian So Iewellers no art nor mettall trust To forme the Diamond but the Diamonds dust An Epitaph on Dr. DONNE I Cannot blame those men that knew thee well Yet dare not helpe the world to ring thy knell In tunefull Elegies Ther 's not language knowne Fit for thy mention but was first thine owne The Epitaphs thou writt'st haue so ber●ft Our pens of wit ther 's not one fancy left Enough to weepe thee what hence forth wee seo Of art and nature must result from thee There may perchance some busy gathering friend Ste●le from thine owne works and that varied lend Which thou bestowd'st on others to thy hearse And so thou shalt liue still in thine owne verse Hee that will venture further may commit A pitied errour shew his Zeale not wit Fate hath done mank●nd wrong vertue may aime Reward of consciense neuer can of fame Since her great trumpet's broke could only giue Faith to the world command it to beleeue Hee then must write that would define thy parts Heere lyes the best Diuinity all the Arts. Of A morte in morte per mortem Foūdation butteresses and contignation I. Part. Exitus a morte vteri Psal. 115. vers 6. Psal. 139. 6. Ps 118. 23. 100. 3. Esay 37. Rom. 7. 24. Exo. 23. Gen. 4. 1. Exitus a mortibus mundi Ioh. 14. 2. Mat. 8. 20. Heb. 13. 14 Exo. 17. 1. Gen. 47. 9. 2 Cor. 5. 6. Io. 18. Exo 16● 3. Rev. 19. 4. 4. 3. Apoc. 1. 18. Exitus a morte Incinerationis 1 Cor. 15. vers 33. Psal. 16. 10. Mat. 11. 26. Acts 2. 31. 13. 35. Vers. 10. Vers. 24 20 Iob. 23. 24. Vers. 14. 11. 2. Part. Liberatio in morte Heb. 11. Mat. I. 21 Luk. 24. 26 Psal 91 Cant. 36. Vers. ● Gen. 3. 15. Luk. 12 40. Heb. 12. 2. Mat. 22. 22. Ps. 116. 12. Mat. 17. 3. Mar. 9. 4. Luke 9. 31. Conformitas Luk. 22. 24. Mat. 26 40.