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	see_v	think_v	4,213	5	3.8851	3	false

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

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