Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	day_n	time_n	week_n	2,896	5	9.3672	5	true

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