Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	jesus_n	life_n	9,949	5	4.6444	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44318	The fatall doom, or, The charms of divine love by R.H.	R. H.; Hooke, Robert, 1635-1703.	1655 (1655)	Wing H2615; ESTC R3487	45,812	224

loves thee that rather then fail he will die to winne thy love No fond wanton lover of them all sayes Saint Chrysostome though his brain be by the heat of love enfeavered to an high degree of frenzie that is so all on fire with the love of his Mistress as the Lord Iesus is with the love of thy Soul He so loved thee as that he exposed himself to thousands of Wounds not onely made by Men or Devils but by the heavie hand of Divine Justice and interposed his own sacred breast to receive so to stave them off from thee Homines Quid miramini nisi stupes citis quod Deus tam affectuose amet creaturas Euseb Niremberg St. Bern. quid miramini Ah Men what is it that ye can stand amazed at if you do not at this that God should so affectionately love his creature that Deus tantus tantillos tantum tam gratis so great a God should so much love such little inconsiderable worms Shew me such another wonder of love if you can That condescension of Iesus sayes Nirembergius that stupendious humbling of himself to Death Philip. 2.7 and emptying himself of Glory was such a transcendent master-piece of Love that should any man have either imagined any such thing or wished that so it might be before himself was pleased to reveal that great secret The seed of the woman shall break the Serpents head preces blasphemiae crederentur votum sacrilega voluntas that thought of his had been blasphemy and that wish horrible sacriledge What an impudence were it if a Rebell justly sentenced by the Judge to tortures death should put up a Petition to the King to lay down his life and to suffer the penaltie of the Law for him what rude and prodigious Impudence were this And yet such was the Love of our Redeemer Jesus Christ the King of Kings he humbles himself to Death nay the death of the Cross the most ignominious and cursed kind of death and that for us Men who for our Rebellion were damned to eternall death nay and that before we ever what did make it our suit to his Majestie nay and before we ever durst have thought of any such horrid request It was a love unto death it self and that is the strongest of all Loves Greater love then this sayes my Apostle can no man have then to lay down his life for another That is the Grand Love without all doubt and all compare that is the charitas superlativa the greatest of all And yet here is one circumstance that makes this superlative love of Christ to us Men more then superlative it was a love of anticipation such a love that not onely exceeds all imaginations and desires but prevents all which is the most kindly of all loves the best kinde of love And sure it must speak us the worst of all creatures Nimis durus est animus qui si non impendere nec rependere vult S. Aug. if we should not answer such a love as this with love If any man love not the Lord Jesus Christ How not love him who so loved Man as to die for him rather then Man should die the death That were brutish Brutish nay worse for the most savage of Brutes love those that love them the very Lions and Tigres do so Amant a mantes Leones amant Tigres S. Aug. and yet If any man not love the Lord Jesus Christ who so loved man as to die for him that were devillish Devillish nay worse then devillish sayes Nirembergius for there is not so great a tie or ingagement of love upon the Devils as there is upon us Men the Lord Jesus did not die for them but for us Men and for our salvation eripere de faucibus to rescue us out of their furious jawes If they hate him they hate onely their Creatour but if any of us men be so wretched we do not onely hate our Creator but our Redeemer we hate him that poured out his own bloud to redeem us Say now thou Monster whether thou beest not confounded with shame and whether my Apostle could do less then to thunder out his confounding Anathema against thee Which is my first kind of Arguments for the shaming of thee out of that thy peevish and more then devillish humour viz. the condescensions of Christs Love to us 2. If thou beest not shamed if thou please to take a view of those supereminent Glories Superexcellencies that shine in him I shall challenge thee if thou canst choose do not love him But now my sweet Jesu how shall I be able to display the radiant beams of thy Glories whose Intellect is cloathed or rather clouded with Reason and Reason with Phansie and Phansie with Sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seeth nothing but shadowes and delusive dreams Alas the brightness of thy Glory dazels me and the more bright that shines the more it leaves me in darkness nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Areop and the more that my eye is thus dazeled and darkned so much the more clearly does it see thee I can never more fully see thee then when I see thus much that I cannot see thee never till then do I comprehend thee indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen but when I comprehend that thou art altogether incomprehensible Reader I beseech thee help me out in admiration The Prophet sayes He shall be called wonderful Esay 9.6 and so well he may sayes Hierotheus For howsoever that glorious Majesty condescended to be clad with the base rags of our flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet which is the wonder of wonders in the very naturals which he borrowed from us he was super-naturall in our very estentialls he was super-essentiall as his walking upon the Sea testifies to the astonishment of all No wonder he is stiled Wonderful for indeed there is nothing spoken of him but speaks a Wonder That he should be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysost who is Eternitie it self be made Flesh by whom not onely all Flesh but all Principalities and Powers were made nay made of a woman nay and that a Virgin this is such a Wonder that the very Angels descend from Heaven to see a greater wonder below nay such that God himself seemeth to wonder at it Ier. 31.22 The Lord hath created a new thing upon earth a Woman shall compass a Man A new thing why is that such a wonder Yes and thy self shalt say there was never any such if once thou see what woman that is and what that man That woman is such a woman as is a Virgin saith the Prophet Esay such a woman as never knew man Esay 7.14 You may think this strange for so did that Blessed Virgin her self when an Angel told her she should bring forth a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can this be seeing I know not a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

ungodly man curseth Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he curseth his own soul as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one soul as if there were not only an identity of nature but of persons for it is the Soul of the man Animus cususque is est quisque Cicero that is the Person of the man And if Satan therefore acknowledge himself an accursed creature because deprived of this divine love what think you must not that man be also accursed who is of so near cognation to him that if he curse him he curseth his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Gregory Nazianzen What a cursed wretch must that man be that is separated from the pure fountain of all blessings who is hated by that God who is Love it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ajax nay whose very Blessings are cursed by the God of Blessings Malachy 2.2 What a cursed wretch that neither can nor dares pray to heaven for a blessing nay whose very prayers are such an Abomination to the Lord that they pull down Curses in stead of Blessings As the Philosopher said to the debauch't Marriners praying in a great storm Oh Wretches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold your peace lest we all be cast away if the Gods perceive you to be sailing here What a cursed wretch whom all the Creatures pursue and rise up in arms to his ruine and confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he armes the whole creation Wisd 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the revenge of his enemies as Jonah will tell you to his cost God is pleased to send him to Nineve and he forsooth in a pettish humour is hoysing up his sailes for Tarsus and see what comes of it The Windes and storms rise up in a fury and the Seas swell with rage against him the ship though of that bulk that it could carry any thing else Omnem rem vehere potest navis praeter fugitivum yet cannot the fugitive Prophet but over-board he must and there is a Whale ready to receive him into her wide jawes and there he is intombed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in a living Sepulchre to let him and all the world see that he that flies from the ever living God flies to his own death And howso ever that jugling spirit casts mists before their eyes and fools them with a conceit of pleasantness and deligh in the wayes that are farthest off from the strictness and severity of holiness yet sayes Greg. Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a most divine truth that the waies of wicked men are full of hells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I sayes Plato if I were a Law-maker I would impose a severe penalty upon that man that should say that there are ●ome men that are not so pious indeed as they should be but they live merrily Soul eat drink and be merry sayes the rich Farmer Luke 12.19 But it was as great a mistake of the fool to think that such a soul could be merry as it was that it could eat or drink Soul be merry Foolish man how can such a soul be merry that is so taken up with the love thoughts of earth that is therefore so fain to wander abroad and busie it self about other objects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch because its afraid to look homeward and to behold its own ugly self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can such a soul be merry or take joy in it self or any thing else that is divided from him who is the pure fountain of joy Yet that 's not the worst of it neither but 2. That man that does not love the Lord Jesus Christ must needs be in a cursed wofull condition because he shall be eternally separated from his blessed and blissefull presence And so my Apostle does assure us 2 Thess 1.7 8 9. The Lord shall be revealed from heaven with his mighty Angels and shall in flaming fire take vengeance on them that obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord. No wonder he saith they shall be eternally destroyed who shall be eternally separated from him who is salvation it self And that it shall be so himself hath told it before-hand his very sentence shall run Depart from me Matth. 25.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye cursed into everlasting fire prepared for the Devil and his Angels Into fire eternall fire an heavie sentence this sayes St. Chrysost yet nothing so heavie as the former part Depart from me this is dreadfull indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's more horror contained in that word then in all the fire and brimstone and tortures of Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it s that Poena damni that eternal loss of his blessed face that makes Hell so terrible to the Saints Depart from me Lord sayes Saint Peter whither shall we go but unto thee Thou hast the words of eternal life John 6.68 Nay Thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word that is eternall life And what death must surprize us if we depart from Thee who art Life it self What darkness if we depart from Thee who art Light it self Into what a cursed Hell must we be plunged if we depart from Thee who art Blessedness it self Depart from me no wonder he adds ye cursed If such a departure from such a blessed presence be not a curse I pray tell me what is And see how this blessed Lord payes them home with their coyn For did not those Wretches that did not love him first bid him depart from them and cry out we will not that he should reign over us would they part with one lust for his sake that parted with heaven for theirs nay did they not so hate him that they advanced their base lusts into his glorious Throne and made them their Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For without doubt sayes Macarius whatsoever it is that carries away the principall love of any mans heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that mans God And if that be not a prodigious departure from him what is And if so I must appeale to themselves whether that his dismissive sentence Depart from me be not very proportionable and just Oh what curse what hell can be bad enough for that man that dethrones the Lord of Glory nay enthrones in his stead Avarice Ebriety Envy Pride Luxury nay the very spirit of Darkness And yet to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how prodigiously mad impiety makes its Idolaters there is not one of a thousand of these cursed Wretches but flatters himself with an hope that he shall hereafter be eternally blessed with the enjoyment of Christ in Glory How enjoy Christ in Glory and yet so shamefully to renounce him as not to love him its impossible as impossible as that himself should be forsworn Dost thou not hear God himself