Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	call_v	great_a	river_n	9,026	5	7.1511	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00888	The deuills banket described in foure sermons [brace], 1. The banket propounded, begunne, 2. The second seruice, 3. The breaking vp of the feast, 4. The shot or reckoning, [and] The sinners passing-bell, together with Phisicke from heauen / published by Thomas Adams ...	Adams, Thomas, fl. 1612-1653.	1614 (1614)	STC 110.5; ESTC S1413	211,558	358

there had bene Mercy nay no Mercie somewhat yet if Knowledge had stood constant no Knowledge in the Land So 2. positiuely there was Swearing can swearing be without lying no lying too is the tongue alone set on fire at the Deuils Forge no the hand is also a firebrand of Hell Killing Stealing Adulterie ioyne their forces and to giue testimonie against their singularitie Blood touchèth blood How should reprobates else fill vp the measure of their sinnes Thus when the vngodly haue eate and drunke they may rise vp to play Will you descend to personall instances loe Iudas is new come from this Banket giue him a vomite and what lyes on his stomach strange waters and abundance of them behold the Spanish waters of Pride the Romish waters of Treason the Italian waters of Murder the Iewish of Hypocrisie the Turkish of Theeuerie the Grecian of all Villanie aske Mary Magdalene what varietie was at this Banket she will tell you of seauen Viols seauen Deuils you may heare another tel his name Legion Bidde Absolon giue you a Tauerne-bill or short Inuentorie of these waters and hee will read you In primis the swelling waters of Pride Item the surfetting waters of Luxurie Item the scalding waters of Adulterie Item the red waters of Bloodinesse Item the blacke waters of Treason and for the shot aske him the totall summe of the Bill and hee will tell you Damnation If sinnes be thus familiarly linked in one man how doe they tune in a Consort how agree they in Companie nothing better not a Broker and a Pawne not a deare yeere and a Cormorant Hence Christ cals the way to perdition the broad way You can not stirre a foot in the great Road to the Citie of Hell Pluto's Court but you meet sinnes in throngs vanitie is the largest and most beaten thorow-fare of the world Some double in their companies some treble some troupe none goe single vae soli if one sinne were alone it would be easily vanquished The Deuill knowes that vis vnita fortior collected strengths are vnconquerable and therefore driues his waters so that vndae super advenit vnda one waue seconds the former 1. Sometimes they goe like Beasts by couples Rom. 13. Ryot and Drunkennesse Chambring and Wantonnesse Strife and Enuy. Ierem. 23. Adulterie and O●thes and Ierem. 2. My people haue committed two euills c. 2. Sometimes they daunce in Triades by threes Phil. 3 Gluttonny Pride Couetousnesse Gallat 5. Vaineglory Prouocation Malice Amos 1. For three transgressions and for foure c. If there bee not rather a great number meant Saint Iohn abridgeth all the vanitie of the world into a triplicitie All that is in the world the lust of the flesh the lus● of the eyes the pride of life This is the Trinitie the world doth worship Haec trià pro trino Numine mundus habet 3. Sometimes they come by whole heards and droues like the Host of the Aramites Galat. 5. you may read them mustred vp Adulterie c. Thus I haue shewed you the multiplicitie of these waters what remaines but that th● s●me fire of Gods Altar that hath enlightened your vnd●●●tandings doe a little also warme your conscience● should preuent the methode of my Te●● ●f I s●oul● yet shew you the direfull dismall operation of these waters yet somewhat I must say to make you loath them As Captaines prouoke their Souldiours Per verbum vocale per semivocale per mutum By vocall speeches semi-vocall Drummes and Trumpets mute Ensignes so God disswades you from these waters 1. By his word Viua et viuifica voce A liuing and enliuing word either in the Thunders of Sinai or Songs of Syon which the Word incarnate hath spoken 2. Or by his semi-vocall writings for at the beginning God talked with man by himselfe but after finding him estranged from his Creator he sent him his minde in writing And this hee makes sounding by his Ministers 3. Or by his dumbe Ensignes wonders terrours Iudgements vpon the louers of these waters Trust not too much to these waters they are not so virtuall as the described Inviters the Deuils Prophets tell you Sathan had long since his Water-Prophets such were the Oracles Colophonium and Bronchidicum wherein one by drinking of waters the other by receiuing the fume of waters fore-tolde future things Porphyrie obserues that antiquitie called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Madnesse but the errour and impudence of succeeding ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuinations These were the Priests of Bacchus welcome to the world as those would haue beene to Israell that Prophecie of wine and strong drinke Men heare of strange fountaines famoused for wondrous cures and runne straite thither The Deuill is a Iuggler and would make men beleeue that if they drinke at his fountaine of Idolatrie they shall haue good lucke after it hee blushed not to lay this batterie of Temptation to the Sonne of God As good lucke as Sampson had when he drunke out of the Asses tooth and presently after lost his eyes or rather as he that to finde his Horse must by the Masse-Priests direction drinke at Saint Bri●gets Well accordingly found his Horse and riding home ●hereon broke his necke Yeeld it a Fable the Morall shall yeeld vs this that we trust nothing which hath not Gods word for warrant Charmes Spels Coniurations are all vanities lying vanities he tha● trusts thereto forsakes his owne mercie Fear● these waters for they are dangerous sinne is not more coole●n the t●st then it is fierie in the operation Afflic●ion is hote to the rellish you cannot drinke of my Cup but coole easefull peacefull in the digestion but these waters are mel in ore fel in corde sweet in the palate bitter in the stomach The Oracle gaue it Ninum prius capi non posse quam fluuius ei fiat hostis Niniueh should not be taken before the waters became her enemie she feared no invndation the Sea was too remote yet in the third yeere of her Seige the waters of the Cloudes broke loose and with abundant raine ouerwhelmed the walls Muros deiecit ad stadia viginti to twentie furlongs We liue secure and deuoure these waters of iniquitie as Fishes the water of the Sea but when God shall make our sinnes compasse vs at the heeles and raise vp these flouds against vs we shall crie as the drowning world woe vnto vs the waters are become our enemies the flouds of our owne sinnes ouerwhelme vs so the Drunkard drinkes a riuer into his belly that drownes his vitall spirits with a Dropsie Let vs pumpe out these waters of Sinne which wee haue deuoured It is the onely course we haue left to keepe our Ship from sinking Euomite quos bibistis fluuios Cast them out by repentance this is a sauing vomite or else God will giue you a vomite of Sulphure and

or to this Balme fastning their eyes and hopes on that whereas Balme with the destitution of Gods blessing doth as much good as a branch of hearbe-Iohn in our Pottage Nature it selfe declines her ordinary working when Gods reuocation hath chidden it The word without Balme can cure not the best Balme without the word 2. So this naturall Balme when the blessing of the word is euen added to it can at vtmost but keepe the body liuing till the life● taper be burnt out or after death giue a short and insensible preseruation to it in the sarcophagall graue But this Balme giues life after death life against death life without death To whom shall we goe Lord thou hast the words of eternall life The Apostle doth so sound it the Saints in Heauen haue so found it and we if we beleeue it if we receiue it shall perceiue it to be the word of life And as Augustine of God Omne bonum nostrum vel ipse vel ab ipso All our good is either God or from God so all our ordinary meanes of good from God is vel verbum vel de verbo either the word or by the word The Prophet deriues the Balme from the Mount Gilead demaunding if Gilead be without Balme It seemes that Gilead was an aromaticall place and is reckoned by some among the Mountaines of spice It is called in some places of Scripture Galaad and by an easie varying of the points in the Hebrew writing Gilead This Mountaine was at first so called by Iacob by reason of that solemne Couenant which hee there made with his Father in law pursuing Laban Though it be called Mount Gilead before in the chapter ver 21.23.25 He set his face toward Mount Gilead c. Yet it is by anticipation spoken rather as the hill was called when the Historie was written by Moses then as it was saluted and ascended by Iacob who abode in it till Laban ouer-tooke him where the pacified Father and the departing Sonne made their Couenant Laban called it I●gar-Sahadutha but Iacob called it Galeed It signifies a heape of witnesse a name imposed by occasion of the heape of stones pitched for the league betweene them La●an said this heap● is a witnesse betweene mee and thee this day Therefore was the name of it called Galeed There was one Gilead sonne of Machir sonne of Manasseh of whom because it is said that Machir begat Gilead and of Gilead ●●me the family of th● Gileadites some ascribe the attribution of this name to Mount Gilead But this Mount had the name long before the sonne of Machir was borne We read of it that it was 1. a great mountaine 2. fruitfull 3. full of Cities 4. abounding with Spices 1. It was a great Mountaine the greatest of all beyond Iordan in length fifty miles But as it ranne along by other Coasts it receiued diuers names From Arnon to the Citie Cedar it is called Gilead From thence to Bozra it is named Seir and after Hermon so reaching to Damascus it is ioyned to Libanus So Hierome conceiteth on those words of God vnto the Kings house of Iudah Thou art Gilead vnto me and the head of Lebanon that therefore Lebanon is the beginning of Gilead 2. Fruitfull abounding with great varieti● of necessarie● and delights yeelding both pleasure and profit This euery part and corner thereof afforded euen as farre as Mount S●ir which the Edomites the generation of Esau chose for a voluptuous habitation This the children of Reuben and the children of Gad and halfe the Tribe of Manasseh when they saw the land of Gilead that the place was a place for cat●ell desired of Moses and of the Princes of the Congregation that they might possesse it for it is a land for cattell and thy seruants haue cattell The condition that Moses required be●ng by them graunted that they should goe armed with their brethren till the expulsion of their enemies had giuen them a quiet seate in Canaan Thy seruan●s will doe as my Lord commandeth On●ly our little ones our wi●es our flockes and all our cattell shall be in tho Cities of Gilead The fertillitie of Gilead contented them though with the separation of Iordan from their brethren Our Sauiour describing the beautie of his Spouse Behold thou art faire my Loue behold thou art faire inwardly faire with the gifts of his spirit and outwardly faire in her comely administration and gouernment Thou hast Doues eyes within thy lockes thy eyes of vnderstanding being full of puritie chastitie simplicitie hee addes withall that her haire her gracious profession and appendances of expedient ornaments are as comely to behold as a Flocke of well-fed Goates grasing and appearing on the fruitfull hills of Gilead Which made them so pregnant that like a Flocke of sheepe euery one brings out Twinnes and none is barren among them The same pra●se is redoubled by Christ chap. 6. c. 3. It was full of Cities a place so fertile that it was full of Inhabitants ●lair the Gileaedit● who iudged Israel had thirty sonnes that rode on thirty Asse-Colts and they had thirty Cities which are called Hau●th-●ai● vnto this day which are in the land of Gilead It was as populous as fructuous and at once blessed with pregnancie both of fruits for the people and of people for the fruits It was before Israel conqu●red it in the dominion of the Amorit●s and more specially of Og king of Bashan that remained of the remnant of the Giants whose bedsted was a bedsted of yron nine cubites long and foure cubites broad after the cubite of a man It was not onely full of strength in it selfe but guarded with Cities in the plaine All the Cities of the plaine and all Gilead and all Bashan c. So the Inheritance of Gad is reckoned by Iosuah Their coast was lazer and all the Cities of Gil●ad It appeares then that Gilead was full of Cities So blessed as if the Heauens had made a Couenant of good vnto it as Iacob did erst with Laban vpon it A hill of witnesse indeede for it really testified Gods mercie to Israel God calls it his owne Gilead is mine Manasseh i● mine The principall or first name of Kingdome that vsurping I●●bosheth was by Abner crowned ouer was Gilead And hee made him King ouer Gilead and ouer the Ashurites c. 4. It was lastly a Mountaine of Spices and many Strangers resorted thither for that Merchandise Euen when the malicious brethren hauing throwne innocent Ioseph into the pit sate downe in a secure neglectfulnesse to eate bread Behold surely the Lord sent and directed a company of Ishmaelites came from Gilead with their Camels bearing Spicery and Balme and Myrrhe By which it appeares to be mons aromatum a hill of Sp●ces Therefore God here Is there no Balme at Gilead The Iew●s were neer● to Gilead it was but on

the mysteries of Earth good and happy in their opportune and moderate vse but wretched in our misapplied lustes to turne the blood into fire and to fill the bones with luxurie not to make nature swimme in a riuer of delights but euen to drowne it Waters neither Succourie nor Endiue c. no refrigerating waters to coole the Soules heate but waters of inflamation Spaines Rosasolis water of Inquisition Tyrones Vsquebah water of Rebellion Turkey's Aqua fortis a violent and bloodie water Romes aqua inferna a superstitious water stilled out of Sulphure and Brimstone through the Lymbeck of Heresie Oh! you wrong it it is aquavitae and aqua coelestis Let the operation testifie it it is aqua fortis aqua mortis Vinum Barathri the wine of hell no poysons are so banefull It tastes like honey but if Ionathan touch it hee will endanger his life by it These are wretched waters worse then the moorish and Fennie riuers which the Poets faine runne with a dull and lazie course tranquilla alta streames still at the top but boyling like a Cauldron of moulten Lead at the bottome Phlegeton Pyriphlegeton ignitae et ●●●mminiae vnde were meere fables and toyes to these waters they are truculent virulent obnoxious waters deriued by some filthy guttures from the mare mortuum of Iniquitie The Pope hath waters not much vnlike these of the Diuels Banket Holy-waters holy indeede for they are con●ured with a holy exorcisme saith their Masse-booke Of wonderfu●l effects either sprinkled outwardly they refresh the receiuer as if his head was wrapped with a wet clowt in a colde morning or drunke downe they are powerfull to cleanse the heart and scowre out the Diuell Oh you wrong Romes holy water to thinke it the Diuels drinke when the prouerbe sayes the Diuell loues no holy water yes hee will runne from it as a mendicant Fryer from an almes To speake duely of it it is a speciall riuer of hell and drownes more then euer did the red Sea when it swallowed an whole Armie of the Aegyptians Why but holy-water is a speciall ransome to free soules out of Purgatorie and digged out of the fountaine of Scripture Asperges me Domine Hysopo Thou shalt sprinkle me oh Lord with Hysope for so their translation hath it the sense of which place is saith the Romist that the Priest must dash the graue with a holy-water-sprinkle for you must suppose that Dauid was dead and buried when he spake these words and his soule in Purgatorie It is added that Diues desired in hell a drop of water to coole his tongue Oh then how cooling and comfortable are the sprinklings of these waters on the graues of the dead But if they can speake no bett●r for them they will proue some of these waters here serued in at Sinnes banket for if Antichrist can make a man drunke with his holy-water hee will swallow all the rest of his morsels with the lesse difficultie These then are the waters not the water of Regeneration wherein our Fathers and we haue beene baptised nor the waters of Consolation which make glad the Citie of God nor the waters of Sanctification wherein Christ once the Spirit of Christ still washeth the feete the affections of the Saints Not the Hyblaean Nectar of heauen whereof he that drinkes shall neuer thirst againe nor the waters of that pure Riuer of life cleare as Christall proceeding out of the Throne of God But the lutulent spumy maculatorie waters of Sinne either squeased from the spungie cloudes of our corrupt natures or surging from the contagious vaines of hell springs of Temptation I might here blab to you the Diuels secrets and tell you his riddles his trickes his pollicies in that he calls Sinnes Waters and would make his guests beleeue that they wondersully refresh but I reserue it to a fitter place the Sweetnesse shall carrie that note from the waters I will contract all to these foure obseruations as the Summe of that I would write of the waters not on the waters I haue better hope of your memories 1. The preferment of waters at Sathans Banket 2. The Diuels pollicie in calling Sinnes by the name of waters 3. The similitude of Sinnes to Waters 4. The pluralitie and abundance of these waters Water is here preferre● to Bread for lightly Sinnes guests are better drinkers then eaters they eate by the ●omer and drinke by the Epha Indeede a full belly is not of such dexte●itie for the Deuils imployment as a full braine Gluttonie would goe sleepe and so doe neither good nor harme Ebrietie hath some villanie in hand and is then fitted with valour the drunkard is an Hercules furens he will kill and slay how many doe that in a Tauerne which they repent at a Tiburne you will say it is not wi●h drinking water yes the Harlots waters such as is serued in at the Deuils Banket mixt with rage and madnesse Water is an Element whence humiditie is deriued the sap in the Vine the iuyce in the Grape the liquiditie in the Ale or Beere is water Indeede sometimes Neptune dwels too farre off from Bacchus dore and the water is mastred with additions yet it may alienate the propertie not annihilate the nature and essence of water water it is still though compounded water compounded in our drinkes but in wines deriued à primis naturae per media not extinguished in the being not brought to a nullitie of waters Drinke then bibendum aliquid though the Harlot giues it a modest and coole name waters is the first dish of the Deuils Banket The first entertainement into this Appij forum is with the three Tauernes not so much a drunkennesse to the braine as to the conscience There is a Drunkennesse not with wine there is a staggering not with strong drinke The Deuill begins his Feast with a health as Belshazzar whatsoeuer the vp-shot be He propounds the water and he propines it hee will not giue them worse then he takes himselfe As Iupiter is said to haue at his Court-gate two great Tunnes whereof they that enter must first drinke and himselfe begins to them Iupiter Ambrosiasatur est est Nectare plenus Intemperance is the first dish to be tasted of it is if not principalis yet si ita dicam principialis if not the prime dish yet the first dish Satan must first intoxicate the braynes and extinguish the eye of reason as the Thiefe that would rob the house first puts out the Candle Vnderstanding is first drowned in these waters Riot iustles and the Wit is turned besides the Saddle The Sonnes of the Earth would not so doate on the Whore of Babilon if the wine of her Fornication had not made them drunke the ghes●s heere rise early to the wine it is the first seruice and are indeede as the Apostles were slandered nine-of-clocke Drunkards The day would be

as a Hammer to breake the stone in the heart The stone in the reines is dangerous in the bladder painefull but none so deadly as the stone in the heart This Balme supples the stonie heart and turnes it into a heart of flesh 3. They commend their Balme for a speciall ease to the anger of a venomous biting But our Balme is more excellent in aculeum Draconis imò mortis against the sting of that great red Dragon nay of Death it selfe Oh Death where is thy sting Three Serpents giue vs v●nomous wounds Sinne first stings vs the Deuill next and Death last This Balme of Christ fetcheth out all their poysons 4. Others say of this Balme that it is the best solution to the obstructions of the Liuer I haue heard the Liuer in the body compared with zeale in the soule The Liuer according to Phisitians is the third principall member wherein rest the animall spirits In the soule two graces precede Zeale Faith and Repentance I say not this in thesi but in hypothesi not simply but in respect and that rather of order then of time For a man is begotten of immortall seed by the Spirit at once Now as the Liuer calefies the stomach like fire vnder the Pot and thence succours digestion so doth zeale heate a mans workes with an holy feruour which are without that a cold sacrifice to God A soule without zeale doth as hardly liue as a body without a Liuer Haly calles the Liuer the Well of Moisture wee may say of zeale it is the very Cisterne whence all other graces as liuing there doe issue forth into our liues The Liuer is called Hepar and Iecur because it draweth iuyce to it selfe turneth it into blood by vaines serueth the body as the water-house doth a Citie by pipes Nay it ministreth a surging heate to the braine to the eyes to the wits sait● Isidore The Pagan Nigromancers sacrificed onely Liuers on the al●ar of their God Phaebus before his oraculous answeres were giuen In the soule other graces as Faith Hope Charitie Repentance did first rather breede zeale but zeale being once inkindled doth minister nutrimentall heate to all these and is indeede the best sacrifice that wee can offer to God Without zeale all are like the oblation of Caine. Now if any obstructions of sinne seeme to oppresse this Zeale in vs this Balme of Gods word is the onely soueraigne remedy to cleanse it For the zeale is dangerous as the Liuer either by too much heate or too much cold to be distempered To ouerheate the Liuer of zeale many haue found the cause of a perillous surfetin the Conscience whiles like the two Disciples nothing could content them but fire from heauen against sinners If euer Bishop was in the time of Poperie away with the office now If euer Masse was said in Church pull it downe Though some depopulatours haue now done it in extreame coldnesse nay frozen dregges of hart making them either no Churches or polluted ones whiles those which were once Temples for Gods shepherds are now coates for their owne Yet they in vnmeasurable heate wished what these with vnreasonable cold Liuers affected Such miserable theeues haue crucified the Church one by a new religion in will the other by a no religion in deed They would not onely take away the abuse but the thing it selfe not onely the Ceremonie but the substance As the Painter did by the picture of King Henry the eight whom hee had drawne fairely with a Bible in his hand and set it to open view against Queene Mary's comming in triumph through the Citie for which being reproued by a great man that ●aw it and charged to wipe out the booke he to make sure worke wiped out the Bible and the hand too and so in mending the fault hee maymed the picture This is the effect of praeter-naturall heate to make of a remedie a disease Thus whiles they dreame that Babilon stands vpon Ceremonies they offer to race the foundations of Ierusalem it selfe Well this Balme of Gods word if their sicke soules would apply it might coole this vngentle heate of their liuers For it serues not onely to inkindle heate of z●ale in the ouer-cold heart but to refrigerate the preposterous feruour in the fiery-hote This is the sauing Balme that scoures away the obstructions in the Liuer and preuents the dropsie For the dropsie is nothing else saith the Philosopher but the errour of the digesti●e vertue in the hollownesse of the Liuer Some haue such hollownes in their zeale whiles they pr●tend holinesse of zeale as was in the yron hornes of that false prophet Zedekiah that for want of applying this Balme they are sicke of the dropsie of hipocrisie Innumerable are the vses of Balme if wee giue credit to Phisitians vel potum vel inunctum It strengthens the nerues it excites and cherisheth the natiue heate in any part it succoureth the paraliticke and delayeth the fury of convulsions c. And last of all is the most soueragine help either to greene wounds or to inueterate vlcers These all these and more then euer was vntruely fained or truely performed by the Balsame to the body is spiritually fulfilled in this happy heauenly and true intrinsique Balme Gods word It heales the sores of the conscience which either originall or actuall sinne haue made in it It keepes the greene wound which sorrow for sinne cuts in the hart from ranckling the soule to death This is that Balsame tree that hath fructum vberrimum vsum saluberrimum plenteous fruit profitable vse and is in a word both a preseruatiue against and a restoratiue from all dangers to a beleeuing Christian. It is not onely Phisicke but health it selfe and hath more vertue sauing vertue validitie of sauing vertue then the tongues of men and Angels can euer sufficiently describe You haue heere the similitudes Heare one or two discrepancies of this naturall and supernatural Balmes For as no Metaphore should of necessitie runne like a Coach on foure wheeles when to goe like a man on two sound legges is sufficient so eart●ly things compared with heauenly must looke to fall more short then Linus of Hercules the shrub of the Cedar or the lowest Mole-banke of the highest Pyramides 1. This earthly Balme cannot preserue the body of it selfe but by the accession of the spirituall Balme Euen Angels food so called not because they made it but because they ministred it cannot nourish without Gods word of blessing For euery creature of God is good and nothing to be refused if it be receiued with thanksgiuing for it is sanctified by the word of God and prayer If the mercie of God be not on our sustenance we may dye with meate in our mouthes like the Israelites If his prouidentiall goodnesse with-hold the vertue were our garments as costly as the Ephod of Aaron there is no benefit in them When many are sicke they trust to the Phisitians as Asa