Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	life_n	son_n	7,972	5	5.0682	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13745	Esoptron basilikon. Or A kenning-glasse for a Christian king Taken out of the 19. chapter of the gospell of Saint Iohn, the 5. verse, in the words 3 Behold the man. And treated on by William Thorne, Deane of Chichester, and his Maiesties Hebrew reader in the Vniuersity of Oxford.	Thorne, William, 1568 or 9-1630.	1603 (1603)	STC 24041; ESTC S113932	29,555	84

Pharaoh Thine armes like polished brasse thrice purified in the Furnace thine handes as the ringes of Golde set about with Tharshish On thy thigh a name enwritten the King of Kinges and Lorde of Lordes and the Ioyntes of thy thighes as Iewels Thy legges as Pillars of Marble set vpon sockets of pure Gold Isaiah 52. Nahum 1. Rom. 10. Ps 45. Hebr 1. thy feete O how beautifull are the goings of the feete of thee that bringest glad tidings of peace Thy whole Christ annointed with oyle of gladnesse aboue thy fellowes All thy garments of flesh redolent with Myrrhe Aloes and Cassia out of the Iuory Pallaces whiles the King is at his repast my spiknard giues the smell thereof my whole welbeloued is as a bundle of Myrrhe vnto me as a cluster of Camphire in the vines of Engedi Quem non vt caetera desint Forma mouere potest certè mea pectora mouit O that thou wert as my brother sucking the breasts of my mother Cant 8.1.1.12 that I might finde thee within and kisse thee with the lippes of deuotion and embrace thee with the armes of loue thou shouldest lie betweene my breasts I might seeme here much to mistrust your wisdomes if I misdoubted at all lest in this description of Christ you might mistake my meaning and take him in such materiall sorte as the wordes doe sound But I speake vnto you that haue a more spirituall vnderstanding and that can iudge of more then I can say Onely this I say and it standes with good reason to and the Scriptures of God doe not gainesay but that the a The cōplexion of Christ white and ruddie Cant 5.10 Fronte habens cum facie sine ruga●● sine macula quamrubor moderatus venustauit ex Annal Romā Ludolph in prologo de vita Christi complexion of this man might be all white and well-coloured as being of a more tender and delicate flesh then we are but that the symmetrie and lineaments of his body might be of a more better and aequall proportion as it is written he encreased in wisedome and stature and grace and fauour with God and man Luc. 2.52 Gratior et gratiosior as Zanchie notes Zanch vpon that place But it is another beauty that I now speake of and aboue all the beauty of the Kings sonne is all glorious within within I saye there within are those most peerelesse and matchlesse virtues and beauties which neuer yet nor Dauid nor Daniel nor Salomon nor Iohn Baptist nor any tongues of men nor Angelles coulde sufficiently adumbrate or expresse Returne then Cant 6.12.3.11 returne O Shulamite returne returne I saye returne and behoulde my wellbeloued behoulde my Louer O Daughters of Hierusalem This is that King Salomon with his Crowne wherewith his mother Crowned him in the daye of his marriage euen in the day of his Maiesty The secōd diuision of the third generall circūstance the second distinction Hitherto haue you beheld deere Christian brethren and more hereafter you may beholde this most worthy man of what Maiesty and Excellencie hee was in himselfe Meane while beholde a little of what Misery and Vility hee is in thy selfe Diog. Laert in Diogenes the Cynick Diogenes Laertius reportes of Diogenes the Cynicke that hee taxed sometimes and in his conceite verye prettylie to certayne vaine gloryous Sophisters supposing that wisedome consisted in words and hee taxed them vnder this stile that they were thrise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thrisemen for thrise-miserable if euer any one man were thrise a man that is thrise miserable poore Iesus was that man Ezechias as it is storyed in the second of Chronicles 2. Chron 29 5.16 when the Temple of the Lorde was prophaned by certayne wicked persons hee commaunded that first the Temple shoulde bee purified and that then the filth thereof shoulde bee conueyed into the Ryuer Cedron We were beloued that spirituall and liuelye Temple prophaned by Diuels possessed by euill spirits euen our owne infinite euils and diuelish sinnes Christ was that cleere riuer Cedron sustaining the beautie of heauen with his streames Into this heauenly Cedron then were all the pollutions of our earthly man cast Christ was the Priest that purged vs the font and bason that dipped vs the water and Hysop that washed vs the pure fine linnen towell receauing the filth of our feet into it owne selfe and wiping vs cleane In so much that now we are strong and he is weake we are cleane and he is foule we are white and rud-colloured and he hath neither forme nor beautie we acquitted from sinne and he arraigned for sinne we blessed and he cursed we repriued and himselfe hanged on the tree we were all this for him Isaiah 53.4 Matt 8.17 1. Pet. 2.24 c. and he was all that for vs. Verè languores nostros ipse tulit But of his passion anon Insomuch that the Church her-selfe stands amazed at this so suddaine strange alteration and therfore as if he had bene growne out of knowledge she demaunds this quaestion Who is this Isaiah 63.1 Apoc. 19.13 who is this that commeth from Edom with redde garments from Bezrah wherefore doest thou O Lord weare garments all be spotted and died with blood like vnto them that stampe Grapes in the Wine presse this is very strange me thinkes to see the sonne of God in the shape of a sinner the God of glorie apparelled with ignominy life her selfe put to death Isaiah 28.21 Heu quantum mutatus ab illo Hectore His workes as Esay had good reason to say are very strange and farre vnlike himselfe And this much I thought good to declare vnto you The third diuision of the third generall circūstance the first distinction as touching the man first in his owne person then in our owne Each of them by way of exposition vt hominem scias that we might know him to be a man Now againe by way of exhortation Behold the man And that the eye of our faith may haue some certaine obiect wheron to fixe and setle it selfe Behold him first in his life and actions Secondly in his death and passion Thirdly in his session at the right hand of God his father intercession In the actions of his life behold him with a zealous yet sober eye of imitation In his death and passion behold him with the eye of Sympathie and compassion In his session and intercession beholde him with the eye of affiance and consolation First in his life and actions a Omnis Christi Actio c. The actions of Christ say the Fathers in generall are a Christians imitations * August The summe of Christian Religion saith Augustine is to imitate Christ Christ himselfe I inscribe c A Kenning-Glasse for a Christiā The Imitation of Christ W Th Ludolph de vita Iesu Christi part 1.16 A Kenning-Glasse for a Christian Speculum vitae Christianae A warrant of this inscription

vnto death that in the houre of his death and horror of his heart cryed Eli Eli my God my God No no that was the sonne of Mary and as hee was the sonne of Mary as say Gelasius and Gregory or that it was his mortall and massie body that wrought miracles cast out diuells cured all men of their maladies came in at the doore when the doore was shut walked vpon waters as vpon drye land cui venti tempestatesquè obsecundârunt commaunding the winds peace and the Seas bee still In a worde that sustained the world with his word No verylie this coulde not bee but the very sonne of the lyuing God Not God onely for then he could not haue suffered that Not man onely for then hee coulde not haue doone this Not God by himselfe and man by himselfe as the Quaternionists cauill C. de summa Trinit Nos tradetes Damascen of the Orthodox faith professing indeede the blessed Virgin to be Chrisostocos the mother of Christ the man but not Theotocos the mother of Christ a God Not Christ I say Alius alius two persōs in an vnquoth nature Vincent contr Haer. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athansius in his Creed Greg Naz euery where but Aliud aliud as Vincent speakes two natures in one person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man homo-deus Deus-homo as the schoolemē teach Of which his holy hypostasis and extraordinary vnion very praegnant are those notable paradoxes of Abulensis Alphons Thostat Abulensis in his Paradoxes as he termes them as that Christ is a Lyon which was seene and which was not seene which was heard and which was not heard which was knowne and which was not knowne as that he was a lambe vberatus non vberatus that was shorne and yet came not before the shearer that bleated and yet did not open his mouth that dyed and yet did not dye As that he was a Serpent and an Eagle that saw and did not see that heard and did not heare that mooued and did not mooue that came againe to the place from which they neuer went that rested and yet did not rest that were renewed and yet were not renewed that reioyced and yet did not reioyce for looke what hee did as man the same hee did not as God But I haue strayed somewhat from my text The second diuision of the third general circumstance the first distinction and haue soared with the Eagle into heauen to seeke Christ there whom S. Iohn shewes me vpon earth here Behold the man Behold I say and behold him vnder two formes First in his owne shape then in thine owne In his owne behold his Maiesty In thine owne his miserie In his Maiesty behold the mā Instit de iur Nat. Gent. ciuil § Sed ius Not a man but the man When I say the lawes of Solon or Draco said the most sacred Iustinian thinke then I say the ciuill law of the Athenians but if I say the ciuill law ad no name of any nation thinke then I say the ciuill lawe of the Romans as when we say the Poet and adde no name Subanditur apud Graecos egregius Homerus apud nos Virgilius I alter him on litle apply it to my text When I say the lawes of Iustinian it is a cleare case I say the ciuill lawe of the Romans but if I say the lawe Thorah Hieron in prologo galealo Deutr. 4.8 and adde no name know then I say the lawe of God For what Nation is so great saith your Lord that hath ordinances and lawes so righteous as all this lawe which I set before you this day So likewise when I say Esaias the Prophet or Elias the man of God it is plaine I say Esai or Eli But if I say a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deutr. 18.15 Ioh. 6.14 the prophet or he that b Shiloh Gen. 49.10 is to come or c Ioh. 19.5 the man and adde no name knowe then I say Christ For such an emphasis oft times and strength of signification doth the Greeke article import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as d Epiphan in panar libr. 1. Tom. 1. contr Samarit Haer. 9. Epiphanius obserues and that it so doth in this place the Syriacke interpretation doth well accord Ho gabhro Behold the man Metaphr Syriac Diog Laert in Diogenes the Cynicke not a man but the man Not such a man as the Philosopher would not see when he said I would see men and not Pigmees nor such a man as hee saw againe and would not speake with saying O verè phrygiae neque enim phryges Hom virg I would speake with Men and not with Beastes nor such a man as a Captaine saide he saw many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women and no men but such a man as there are not many such Homo perpaucorum hominum nay such a one as besides himselfe there was neuer any such Verè vir Cic. Tusc 3 as from whome all virtue deriueth her name a worthy man an excellent man not such a man amongst a thousand Quem sese ore ferens Virg AEneid 4. quam forti pectore et armis Crede equidem nec vana fides genus esse deorum Degeneres animos timor arguit But thou arte beautifull my loue as Tirzah A Salomonicall description of the Maiesty of Christ as vnited and communicating with his Church Cant. throughout Dan 7. and 10. Apoc 1. 19. Ch. Vultum habens venerabilē c. Ludolph in prologo de vita Christi comely as Hierusalem terrible as an armie of banners Thine head is an head of many crownes of gold thy bush purple thy lockes curled Thy haire of thine head like a flocke of goates looking downe from Gilead Thy temples within thy lockes as a peece of a Pomegranate Thy face as the lightning shining as the Sunne shineth in his strength Thy nose as Lebanon thy countenance excellent as the Cedars Thine eyes as the Doues O turne awaye thine eyes from mee for they ouercome mee Thou hast washed them with milke in the Riuers of Heshbon Thy cheekes as the Rose as a bedde of Spices and sweete flowers Thy lippes as the Lillies as a thred of Scarlet dropping Hony Thy mouth as sweete things O kisse mee with the kisses of thy mouth thy loue is sweeter then Wine Hony and Milke are vnder thy tongue Thy teeth like a flocke of sheepe going vp from washing Thy necke as the Tower of Dauid a thousand Shieldes and Targets hang thereon Thy bodie like a Chrysolite and thy stature as a Palme tree Thy breastes as two young roes on the Mountaines of Bether Thy bellie like White Iuory couered with Saphites Thy nauell as a round Cuppe full of Grace and running ouer Thy loynes are girt about with a girdle of Golde of the Golde of Vphaz I haue compared thee ô my loue to the troupe of Horses in the charets of

Esay was to bee stoned but as Ieremye was to bee cast to the Lyons but as Daniel to the Sworde but as Paule to the Crosse but as Christ I would dye but as an Hebrew and like a Christian and for Christe and so come when thou wilt Salua sancta crux Of our compassion wee may resolue in like Christian sort and this wee extend to our crucifiers Iud. 9 and exemplyfie thus The Archangell Michael when hee disputed about the body of Moses with the Diuell himselfe durst not intreate him with any cursed language but saide The Lorde rebuke thee Sathan How is it then that wee against our bretheren are so bloudylie bent to take the staffe indeede out of Gods owne hand Vengeance is mine Rō 12.19 Act 7.60 and for euery trifle to crie Reuenge The Protomartyr Saint Stephen when the Iewes stoned him to death kneeled downe and prayed Lorde laie not this sinne to their charge how is it then that wee cannot learne this lesson of him Math 5.44 Collect on S. Stephens day to loue our enimies to praye for our persecutors The Archangell of all Angelles and Martyr of Martyrs our Lorde and Maister Iesus Christ himselfe when hee was reuiled 2. Pet. 2 23 hee reuiled not againe 2. Pet. the 2 23. when he suffered be threatned not againe but committed it to him Luc. 23.34 that iudgeth righteously eyther praying father forgiue them they know not what they doe Zach 3.2 Iud. 9. or saying at most The Lorde rebuke thee Sathan euen the Lorde that hath chosen Hierusalem rebuke thee How is it then Coloss 3.12.13 that as the elect of God holye and like Christians wee put not on these bowelles of compassion of long suffering of mercies of kindenesse of meekenesse forbearing one another and forgiuing one another if any man hath a quarrell to another euen as Christ hath doone euen soe doe wee The third diuision of the third generall circūstance the third last distinction O Compasse mee sweete Iesus with this thy compassion Thirdly I willed you to beholde him in his Session and intercession and that with the eye of affiance and consolatiō Numbr 21.9 In the one twētith of Numbers when as the people of Israel were stung to death for their sinnes with fiery Serpents It is written that Moses by the commaundement of God erected a Serpent of Brasse for a signe and when a Serpent had bitten a man then he looked vp to the Serpent of Brasse and liued The signification or moral of which mystery Saint Iohn in his Gospell and thirde Chapter dooth plainely set downe Iohn 3.14.15 As Moses lift vp the Serpent saith he in the Wildernesse euen so must the sonne of man be lift vp that whosoeuer beholdeth him and beleeueth on him doe not perish but haue life euerlasting Suppose then whole generations of Vipers all the fierye Serpentes of thy sinnes enuyron thee on euerye side the canker of couetousnesse frette thee the flame of concupiscence burne thee the prickles of pride stinge thee to death straight wayes for thy comfort thou knowest what thou hast to doe make vp by the wing of faith to that sanctified serpent Christ Iesus and thou art saued the signe of that serpent wil easilie breake this serpents head Now I beseech you brethren by the mercifulnesse of God attend now vnto this which I shall say vnto you and embrace I pray you this Doctrine of consolation A Demonstration of the saluation of Gods Elect. with a right hand as I entend it you We read oft-times in the volume of this booke a certaine challenge as it were sent downe from that righteous iudge vnto all the inhabitants of the earth If any man durst stand in iudgement with him Now therefore O inhabitants of Ierusalem and men of Iudah Isaiah 5.3 iudge I pray you saith he betweene me and my vineyard for I will be tryed by your selues Iob. 16.21 O Lord Oh if a man might plead with God O Lord thou art I know a seuere yet righteous iudge I know thou knowest my very heart reines yet if so it seeme good in thine eyes I as sinfull a man as I am euen I am content to enter into iudgment with thee Yea in the name of Christ Iesus I waxe confident and bold let all the diuels in hell accuse me all their Angels beare true or false witnesse against mee mine owne conscience cōdemne me thine owne selfe secundum allegata et probata proceede in iudgement against me Only let me be weighed but in a iust ballance Iob. 31.6 and I will iustifie my selfe before thee and yet will neuer appeale from thee I will be tryed by thine owne selfe Isay 50.8 Iob. 33.6 For let me see who will contend in Gods steed with me Let vs stand together who is mine aduersarie let him come neere to me what can he lay to my charge A matter of haughtinesse perchance or an high looke I confesse that and more toe But Ecce homo Behold this man And so I haue recompenced that with the humilitie of my Iesus Some reuelling perchance or some riot I grant that too But Ecce homo Behold this man and so I haue salued that sore with the sobrietie of my Sauiour A murder it may bee or a robbery or something worse be it as bad as bad may be my prayer and plea shall alway be the same Domine Iesu responde pro me O my Lord Iesus answer for me and Ecce homo behold this man And why did he die the death but for this Méshichca Ps 84.9 O looke vpon the face of thy Christ Turbatur conscientia Bernard in Cant. Serm 61. non perturbatur quia vulnerū domini recordabor O hide me in the holes of thy wounds I dispute not of the torment paine of his passion whether solie in bodie or partly in soule it is the infinite merit and price of his passion in respect of the person or subiect that suffered which I speake of Euery drop of his blood sufficient to had redeemed ten thousand worlds then whereat shall we prize the Ocean thereof Quod libet finitum they say Quantumcunque magnum Alphons Thostat Abulens paradox 5.45 in infinitum exceditur ab eo quod est infinitum Whatsoeuer is finite of what quantitie soeuer it be compare it with that which is infinite and it is alwayes exceeded infinitely Collect then all thy sinnes whereof thou hast or maiest be guiltie from the day of thy birth to the houre of thy death thy sinnes originall and actuall thy sinnes in thought worde and worke and not thine owne onely but mine and thine and the sinnes of all men vpon the face of the earth and not of men onely but of Angelles too Lucifer I meane and all his fellow Angelles that fell from heauen and not of them onely but of Beelzebub himselfe and all the damned diuels in hell Collect