Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	battle_n	king_n	zion_n	20	3	9.4257	5	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

the other side of Iordan The fetching ouer their Merchandise was no long nor dangerous voyage Yet was this spirituall Balme neerer to them it lay like Manna at their dores Venit ad limina virtus The Kingdome of Heauen is among you saith Christ. There needed no great iourney for naturall Phisicke but lesse for spirituall comfort Behold God himselfe giues his vocall answeres betweene the Cherubins Yet alas as it was once iustly prouerb'd on the Monkes and such spirituall or rather carnall Couents in that night of Popery that the neerer they were to the Church the further from God So it was euen verefied of the Iewes that by how much they were of all next to the Sanctuary by so much of all remotest from sanctitie And therefore he that once said Gilead is mine and of the Temple in Iuda this is my house called by my name afterward left both the hill of Gilead and the Mount Syon and the holy Sanctuary a pray to the Romanes who left not a stone vpon a stone to testifie th● ruines of it or for succeeding ages to say This was the Temple of God Thus saith the Prophet Hosea Gilead is a Citie of them that worke iniquitie and is polluted with blood Therefore God turned that fruitfull Land into barrennesse for the wickednesse of them ●hat dwelt therein For not content with the fertillitie of their soile they manured it with blood saith the Prophet Hence no maruell if it became at last like the cu●sed Mountaines of Gilboah that drunke the blood of Saul and Ionathan You haue heard the Balme the next subiect that offers it selfe to our speech is the Phisitians Is there no Balme at Gilead is there no Phisitians there The Prophets are allegorically called Phisitians as the word is Balme So are the Ministers of the Gospell in due measure in their place To speake properly and fully Christ is our onely Phisitian and wee are but his Ministers bound to apply his sauing Phisicke to the sickly soules of his people It is he onely that cures the carkasse the conscience 1. No Phisitian can heale the body without him The Woman with the bloudy issue was not bettered by her Phisitians though she had emptied all her substance into their purses till Christ vndertooke her cure The Leper in the 8. of Mathew was as hopelesse as haplesse till hee met with this Phisitian and then the least touch of his ●inger healed him Phisitians deale often not by extracting but protracting the disease making rather diseases for their cure then cures for diseases prolonging our sicknesses by Art which Nature or rather natures defect hath not made so tedious Therefore as one saith wittily the best Phisicke is to take no Phisicke or as another boldly our new Phisicke is worse then our old sicknesse But when our diseases be committed to this heauenly Doctour and hee is pleased to take them in hand our venture is without all peraduenture wee shall be healed The least touch of his finger the least breath of his mouth can cast out the euill in vs that can cast out the diuell in vs he can hee will cure vs. 2. No Minister can heale the Conscience where Christ hath not giuen a blessing to it Otherwise he may lament with the Prophet I haue laboured in vaine I haue spent my strength for nought Or as the Apostle I haue fished all night and caught nothing yet at thy command c. Who then is Paul or who is Apollo but Ministers by whom ●ee belieued ●uen as the Lord gaue to euery man I haue planted Apollo watered but GOD gaue the increase If any be blinde Hee is the Oculist if any be lame He sets the Bon●s if any be wounded Hee is the Chirurgion if any be sicke Hee is the Phisitian They write of the Indian Phisitians that they cure the wound by sucking the poison Christ heales after a manner I know not whither more louing and strange by taking the disease vpon himselfe Who his owne sel●e bare our sinnes in his owne body on the tree He was wounded for our transgressions hee was bruised for our iniquities and with his stripes we are healed And the Lord hath laid on him the iniquitie of vs all As the scape-goa●e was said to beare vpon him the sinnes of Israell so saith the Prophet of his antytipe Christ morbos portauit nostros hee hath borne our griefes too vnsupportable a burthen for our shoulders able to sincke vs downe to hell as they did Caine and Iudas if they had beene imposed Tulit Iesus Christ carried our sorrowes Neuer was such a Phisitian that changed healths with his sicke Patient But H●e was humbled for vs. Mans maker is made man the worlds succourer takes sucke the Bread is hungry the Fountaine thirsty the Light sleepy the Way weary the Truth accused the Iudge condemned Health it selfe is become sicke nay dead for our saluation For mans sake such was our weaknesse Christ descended such was his kindnesse tooke one him to cure vs such was his goodnesse and performed it such was his greatnesse It was not Abanah nor Pharphar nor all the riuers of Damascus not the water of Iordan though bathing in it 70. times not Iobs ●now-water nor Dauids water of Isope not the poole of Bethesda though stirred with a thousand Angels that was able to wash vs cleane Onely fusus sanguis Medici factum medicamentum phrenetici the bloud of the Physitian is spilt that it may become a medicine of saluation to all beleeuers This is the Pelican that preserues her young with her own blood This is the Goat that with his warme gore breakes the adamants of our harts This is that lambe of God that with his owne blood takes away the sinnes of the world When the Oracle had told the king of Athens that himselfe must dye in the battaile or his whole army perish Codrus then King neuer stucke at it but obtruded his owne life into the ●awes of ineuitable death that hee might saue his peoples The King of heauen wa● more freely willing to lay downe his for the ●edemption of his Saints when the eternall decree of God had propounded him the choise Is there no means to recouer the sicke world but I must dye that it may liue then take my life quoth Life it selfe Thus pro me doluit qui non habuit quod pro se doleret He was made sicke for me that I might be made sound in him This then is our Phisitian in whom alone is sauing health As Sybilla sung of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virginij partus magnoque aequaeua Parenti Progenies superas coeli quae missa per auras Antiquam generis labem mortalibus aegris Abluit obstructique viam patefecit Olympi Hee wrought all things with his word and healed euery disease with his power To Him let vs resort confessing our sores our sorrowes They that be

without his su●ficient sorrow actiue and passiue mischiefes if the morning wine should not enflame them They that are daily guests at the Deuils table know the fashions of his Court they must be drunke at the entrance It is one of his lawes and a Physicke-bill of hell that they must not wash till they haue drunke These Waters are to be applied inwardly first and once taken downe they are fitted to swallow any morsell of damnation that shall afterwards be presented them Water was the first drinke in the world and Water must be the first drinke at the Deuils Banket There is more in it yet The Deuill shewes a tricke of his wit in this title Water is a good creature and many coelestiall things are shadowed by it 1. It is the element wherein wee were baptised 2. And dignified to figure the grace of the holy Spirit Yet this very ●ame must be giuen to Sinne. Indeede I know the same things are often accepted in diuers senses by the lang●●ge of Heauen Leauen is est-soones taken for hypocri●ie as in the Pharises for Athei●me as in the S●dduces for Prof●nenesse as in the H●rodians And generally for Sinne by Paul 1 Cor. 5. Y●t by Christ for grace Luke 13. God is compared to a Lyon Amos. 3. And Christ is called the Lyon of the Tribe of Iudah Apocal. 5. And the Deuill is called a Lyon A roaring Lyon c. 1. Pet. 5. Christ was figured by a Serpent Ioh. 3. And to a Serpent is Satan compared 2 Cor. 11. Stones are taken in the worst sense Matth. 3. God is able of these stones to raise c. Stones in the best sense 1. Pet. 2. Liuing stones and Christ himselfe the headstone of the corner Psal. 118. Be like children saith Paul and not like children be children in simplicitie not in knowle●ge Graces are called Waters so here vices but the attribute makes the difference Those are liuing Waters these are the Waters of death The Deuill in this playes the Machiauell but I spare to follow this circumstance here because I shall meete it againe in the next branch Bread of secrecies Sinnes may in some sense be likened to waters yea euen to waters in the Cup for to waters in the Sea they are most like The one drownes not more bodies then the other soules They know the danger of the Sea that pro●ecute their businesse in great waters they might know the hazards of Si●ne that saile in the Deuils Barge of luxurie I may say of them both with the Poet. Digitis à morte r●moti quatuor aut septem si sit latissimataeda They are within foure or seauen Inches of death how many soules are thus shipwrackt how many weepe out a De profundis that would not sing the songs of Syon in the Land of the liuing they forgot Ierusalem in their mirth and therefore sit downe and howle by the waters of 〈◊〉 but these here are Festiuall not Marinall wate●s 1. Water is an enemie to digestion so is Sinne clogging the memorie the soules stomach with such crudit●es of vice that no sober instructions can bee digested in it especially Waters hurt digestion in these cold Countries naturally cold in regard of the Climate but spiritually more cold in deuotion Frosen vp in the dregs of Iniquitie Surely many of our Auditours drinke too deepe of these Waters before they come to Iacobs Well our Waters of heauenly doctrine will not downe with them The Waters of sinne so put your mouths out of tast that you cannot rellish the Waters of Life they are Marah to your palates It seemes you haue beene at the Deuils Banket and therefore thirst not after righteousnesse The Cup of the old Temptation hath filled you you scorne the Cup of the New Testament If you had not drunke too hard of these Waters you would aske Christ for his liuing Water but Achan hath drunke cursed Gold when hee should come before Io●uah Geh●●i hath drunke Bribes when hee should come to Elisha No maruell if you sucke no Iuyce from the Waters of God when you are so full and drunken with the Waters of Sathan 2. Water duls the braine and renders the spirits obtuse and heauie It is an enemie to literature saith Horace merrily Who in a Rithme rehearses That w●ter drinkers neuer make good Vearses Wee haue no skill in the himnes of the spirit no alacritie to praise God no wisedome to pray to him why wee haue drunke of these stollen waters The chilling and killing colde of our Indeuotion the morose and raw humours of our vncharitablenesse the foggy dull stupid heauinesse of our inuincible ignorance shew that wee haue beene too busie with these Waters nothing will passe with vs but rare and nouell matters Ieiunus rarò stomachus vulgaria temnit and in these we study to admire the garbe not to admit the profit 3. Wee finde Grace compared to Fire and gracelesnesse to water the Spirit came downe on the Apostles in the likenesse of firie tongues at the day of Pentecost and Iohn Baptist testifies of CHRIST that hee should Baptise with the Holy Ghost and with Fire The spirit of sinne falls on the heart like a cold deaw It is implied Reuel 3.15 that zeale is hote wickednesse colde neutrallitie luke-warme Fire is hot and drie Water is cold and moyst praedominantly and in regard of their habituall qualities so zeale is 1. hote no incendiary no praeter-naturall but a supernaturall heate equally mixed with Loue and Anger such was Elias zeale for the Lord of Hostes he could not be cold in this life that went vp in Fire to Heauen 2. Drie not like Ephraim a Cake baked on the one side but crude and raw on the other no the heate of zeale hath dried vp the moisture of prophanenesse But wickednesse is 1. colde a gelid nature a numnesse in the Conscience that as when the Ayre is hotest the Springs are coldest so when the Sunne of Grace warmes the whole Church is yet shaking of an Ague nay and will not creepe like Simon Peter to the fire 2. Moist not succus sanguinis plenum full of iuyce and sappe but sinne runnes like a colde rheume ouer the Conscience This metaphor followes Saint Paul Quench not the Spirit wherein hee fully iustifies this circumstance forbidding the water of impietie to quench the fire of Grace Here then see the impossibilitie of vniting the two contrary natures in one conscience as of reconciling Fire and Water into the same place time and subiect If sinne keepe court in the Conscience and sit in the Throne of the Heart Grace dares not peepe in at the gates or if it doth with colde entertainement I haue heard report of a generation of men that carry Fire in the one hand and Water in the other whose conuersation mingles Humentia siccis Wet and Drie together like the Syriphian Frogs in Pliny whose challenge