Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	die_v	issue_n	son_n	12,625	5	5.1370	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

hungry and n●t bite is strange miraculously strange but supermiraculous that God could dye but that God would dye is an exaltation of that But euen of that also it is a superexaltation that God shold dye must dye nō exitus said S. Augustin God the Lord had no issue but by death oportuit pati says Christ himself all this Christ ought to suffer was bound to suffer Deus vltionum Deus says Dauid God is the God of reuenges he wold not passe ouer the sonne of man vnreuenged vnpunished But then Deus vltionum libere egit sayes that place The God of reuenges workes freely he punishes he spares whome he will And wold he not spare himselfe he would not Dilectio fortis vt mors loue is strong as death stronger it drew in death that naturally is not welcom Si possibile says Christ If it be possible let this Cup passe when his loue expressed in a former decree with his Father had made it impossible Many waters quench not loue Christ tryed many He was Baptized our of his loue and his loue determined not there He mingled blood with water in his agony and that determined not his loue hee wept pure blood all his blood at all his eyes at all his pores in his flagellation and thornes to the Lord our God belong'd the issues of blood and these expressed but these did not quench his loue Hee would not spare nay he could not spare himselfe There was nothing more free more voluntary more spontaneous then the death of Christ. 'T is true libere egit he dyed voluntarily but yet when we consider the contract act that had passed betweene his Father and him there was an oportuit a kind of necessity vpon him All this Christ ought to suffer And when shall we date this obligation this oportuit this necessity when shall wee say that begun Certainly this decree by which Christ was to suffer all this was an eternall decree and was there any thing before that that was eternall Infinite loue eternall loue be pleased to follow this home and to consider it seriously that what liberty soeuer wee can conceiue in Christ to dye or not to dye this necessity of dying this decree is as eternall as that liberty and yet how small a matter made hee of this necessity and this dying His Father cals it but a bruise and but a bruising of his heele the serpent shall bruise his heele and yet that was that the serpent should practise and compasse his death Himselfe calls it but a Baptisme as though he were to bee the better for it I haue a Baptisme to be Baptized with and he was in paine till it was accomplished and yet this Baptisme was his death The holy Ghost calls it Ioy for the Ioy which was set before him hee indured the Crosse which was not a ioy of his reward after his passion but a ioy that filled him euen in the middest of those torments and arose from him when Christ calls his Calicem a Cuppe and wee worse can ye drink of my Cuppe he speakes not odiously not with detestation of it Indeed it was a Cup salus mundo a health to all the world And quid retribuam says Dauid what shall I render to the Lord answere you with Dauid accipiam Calicem I will take the Cup of saluation take it that Cup is saluation his passion if not into your present imitation yet into your present contemplation And behold how that Lord that was God yet could dye would dye must dye for your saluation That Moses and Elias talkt with Christ in the transfiguration both Saint Mathew and Saint Marke tells vs but what they talkt of onely S. Luke Dicebant excessum eius says he they talkt of his decease of his death which was to be accomplished at Ierusalem The word is of his Exodus the very word of our text exitus his issue by death Moses who in his Exodus had prefigured this issue of our Lord and in passing Israel out of Egypt through the red Sea had foretold in that actuall prophesie Christ passing of mankind through the sea of his blood And Elias whose Exodus and issue out of this world was a figure of Christs ascension had no doubt a great satisfaction in talking with our blessed Lord de excessueius of the full consummation of all this in his death which was to bee accomplished at Ierusalem Our meditation of his death should be more viscerall and affect vs more because it is of a thing already done The ancient Romanes had a certain terdernesse and detestation of the name of death they cold not name death no not in their wills There they could not say Si mori contigerit but si quid humanitus contingat nor if or when I dye but when the course of nature is accomplished vpon me To vs that speake dayly of the death of Christ he was crucified dead and buried can the memory or the mention of our owne death bee yrkesome or bitter There are in these latter times amongst vs that name death frely enogh and the death of God but in blasphemous oathes execrations Miserable men who shall therefore bee sayd neuer to haue named Iesus because they haue named him too often And therfore heare Iesus say Ne sciui vos I neuer knew you because they made themselues too familiar with him Moses and Elias talkt with Christ of his death only in a holy and ioyfull sense of the benefit which they and all the world were to receiue by that Discourses of Religion should not be out of curiosity but to edification And thē they talkt with Christ of his death at that time when he was in the greatest height of glory that euer he admitted in this world that is his transfiguration And wee are afraid to speake to the great men of this world of their death but nourish in them a vaine imagination of immortality immutability But bonum est nobis esse hic as Saint Peter said there It is good to dwell here in this consider ation of his death and therefore transferre wee our tabernacle our deuotions through some of those steps which God the Lord made to his issue of death that day Take in the whole day from the houre that Christ receiued the passeouer vpon Thursday vnto the houre in which hee dyed the next day Make this present day that day in thy deuotion and consider what hee did and remember what you haue done Before hee instituted and celebrated the Sacrament which was after the eating of the passeouer hee proceeded to that act of humility to wash his disciples feete euen Peters who for a while resisted him In thy preparation to the holy and blessed Sacrament hast thou with a sincere humility sought a reconciliation with all the world euen with those that haue beene auerse from it and refused that reconciliation from

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

incineration and dispersion is to naturall reason the most irrecouerable death of all yet Domini Domini sunt exitus mortis vnto God the Lord belong the issues of death and by recompacting this dust into the same body reanimating the same body with the same soule hee shall in a blessed and glorious resurrection giue mee such an issue from this death as shal neuer passe into any other death but establish me into a life that shall last as long as the Lord of life himselfe And so haue you that that belongs to the first acceptation of these words vnto God the Lord belong the issues of death That though from the wombe to the graue and in the graue it selfe wee passe from death to death yet as Daniel speakes the Lord our God is able to deliuer vs and hee will deliuer vs. And so wee passe vnto our second accommodation of these words vnto God the Lord belong the issues of death That it belongs to God and not to man to passe a iudgement vpon vs at our death or to conclude a dereliction on Gods part vpon the manner thereof Those indications which the Physitians receiue and those presagitions which they giue for death or recouery in the patient they receiue and they giue out of the grounds and the rules of their art But we haue no such rule or art to giue a presagition of spirituall death damnation vpon any such iudication as wee see in any dying man wee see often enough to be sory but not to despaire wee may bee deceiued both wayes wee vse to comfort our selfe in the death of a friend if it be testified that he went away like a Lambe that is without any reluctation But God knowes that may bee accompanied with a dangerous damp and stupefaction insensibility of his present state Our blessed Sauiour suffered coluctations with death and a sadnes euen in his soule to death and an agony euen to a bloody sweate in his body and expostulations with God exclamations vpon the crosse He was a deuout man who said vpon his death bed or dead turfe for hee was an Heremit septuaginta annos Domino seruiuisti mori times hast thou serued a good Master threescore and ten yeaes and now art thou loath to goe into his presence yet Hilarion was loath Bartaam was a deuout man an Heremit too that sayd that day hee dyed Cogita te hodie coepisse seruire Domino hodie finiturum Consider this to be the first days seruice that euer thou didst thy Master to glorifie him in a Christianly and a constant death and if thy first day be thy last day too how soone dost thou come to receiue thy wages yet Bartaam could haue beene content to haue stayd longer forth Make no ill conclusions vpon any mans loathnes to dye for the mercies of God worke momentarily in minutes and many times insensibly to bystanders or any other then the party departing And then vpon violent deaths inflicted as vpon malefactors Christ himselfe hath forbidden vs by his owne death to make any ill conclusion for his owne death had those impressions in it He was reputed he was executed as a malefactor no doubt many of them who concurred to his death did beleeue him to bee so Of sudden death there are scarce examples to be found in the scriptures vpon good men for death in battaile cannot be called suden death But God gouernes not by examples but by rules and therefore make no ill conclusion vpon sudden death nor vpon distempers neither though perchance accompanied with some words of diffidence and distrust in the mercies of God The treelyes as it falles its true but it is not the last stroake that fells the tree nor the last word nor gaspe that qualifies the soule Stil pray wee for a peaceable life against violent death for time of repentance against sudden death and for sober and modest assurance against distemperd and diffident death but neuer make ill conclusions vpon persons ouertaken with such deaths Domini Domini sunt exitus mortis to God the Lord belong the issues of death And he receiued Sampson who went out of this world in such a manner consider it actiuely consider it passiuely in his owne death and in those whom he slew with himselfe as was subiect to interpretation hard enough Yet the holy Ghost hath moued S. Paul to celebrate Sampson in his great Catalogue and so doth all the Church Our criticall day is not the very day of our death but the whole course of our life I thanke him that prayes for me when Quid apertius diceretur sayes hee there what can bee more obuious more manifest then this sense of these words In the former part of this verse it is sayd He that is our God is the God of saluation Deus salvos fariendi so hee reads it the God that must saue vs. Who can that be sayes he but lesus for therefore that name was giuen him because he was to saue vs. And to this lesus sayes he this Sauiour belongs the issues of death Nec oportuit eum de hac vita alios exitus habere quam mortis Being come into this life in our mortal nature He could not goe out of it any other way but by death Ideo dictum sayes he therefore it is sayd To God the Lord belong the issues of death vt ostenderetur moriendo nos saluos facturum to shew that his way to saue vs was to dye And from this text doth Saint Isodore proue that Christ was truely Man which as many sects of heretiques denyed as that he was truely God because to him though he were Dominus Dominus as the text doubles it God the Lord yet to him to God the Lord belong'd the issues of death oportuit eum pati more can not be sayd then Christ himselfe sayes of himselfe These things Christ ought to suffer hee had no other way but by death So then this part of our Sermon must needes be a passion Sermon since all his life was a continuall passion all our Lent may well bee a continuall good Fryday Christs painefull life tooke off none of the paines of his death hee felt not the lesse then for hauing felt so much before Nor will any thing that shall be sayd before lessen but rather in large the deuotion to that which shall be sayd of his passion at the time of due solemnization thereof Christ bled nor a droppe the lesse at the last for hauing bled at his Circumcision before nor wil you a teare the lesse then if you shed some now And therefore bee now content to consider with mee how to this God the Lord belong'd the issues of death That God this Lord the Lord of life could dye is a strange contemplation That the red Sea could bee drie That the Sun could stand still that an Ouen could be seauen times heat and not burne That Lions could be