Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woman_n	word_n	wound_v	43	3	8.3485	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10995	Twelue prophetical legacies. Or Twelue sermons vpon Iacobs last will and testament recorded by Moses, in the 49. chapt. of Genesis: containing his bequests and blessings, bestowed vpon his twelue sonnes. ... Preached by Francis Rollenson, Bach: of Diuinitie, and sometimes fellow of S. Iohn the Euang: Colledge in Cambridge.	Rollenson, Francis, ca. 1565-1630.	1612 (1612)	STC 21265; ESTC S116140	213,059	329

their owne strength So it is his will pleasure in our spirituall skirmishes to permit Sathan to ouercome vs that groaning vnder his hellish yoke and the burthen of sinne wee might by the consideration of our owne infirmities be moued to flie onlie vnto him for succour by humble and deuout prayer For it is not sufficient for a spirituall Souldier to bee arme● with the brest-plate of Righteousnes the Shield of Faith the Helmet of Saluation and the Sworde of the Spirite but hee must (c] Eph. 6.18 pray alwayes with all manner prayer and supplication in the Spirit and watch thereunto with all Perseuerance God permitteth the diuell to goe vp and downe and to compasse the earth therefore it concerns vs to watch and he Roares continually as a Lyon greedy of his pray and therefore it behoueth vs to pray that GOD would assist vs with his Grace and breake the jawe-bone of this fierce Lyon and his cruell whelps Feruent prayer is the strongest and most powerfull Exorcisme that can bee vsed to giue Sathan the repulse It is reported by the Herbalists Rēb Dod●● that the perfume made of the roote of Lysimachion will driue Scorpions and Serpents out of a house and we reade in the booke of Tobit (d) Tobit 8.3 that Tobias with the perfume made of the heart and liuer of a Fish by the direction of the Angell Raphael did put to flight the euil spirit which loued Sara the daughter of Raguel and killed those which came to her Such like is deuout prayer It is that (e) Exod. 30.34 sweete perfume burnt vpon the golden Altar wherewith GOD is delighted and Sathan affrighted but yet the smell of it is neither pleasing to God nor of any vertue to repell the diuell vnles it be burnt vpon the golden Altar Which Altar of pure golde is (f) Apo. 8.3 CHRIST IESVS in whose Name alone wee must pray because hee is our onely Mediatour and Aduocate If then in his Name wee implore assistance and aide against our spirituall enemies (g) Mat. 7.7 it shall be giuen vs for so hath our blessed Sauiour promised saying (h] Ioh. 16.23 Verily verily I say vnto you whatsoeuer you shall aske the Father in my Name hee will giue it you Lastlie though Gad was subdued for a Time yet hee ouercame at the last So the Church of GOD and euery member thereof which fighteth vnder the banner of CHRIST though they bee lyable to the fierie dartes of Sathan for a little while that thereby God may bring them to the knowledge of him and his great power to humilitie and to prayer yet they shall triumph and haue the victorie in the ende as our Sauiour saith to his Apostles (i) Ioh. 16.33 In the world yee shall haue trouble but bee of good comfort I haue ouercome the worlde And in another place he saith The Prince of this world shall bee cast foorth So then though the life of a Christian bee a Warfare vpon earth and though (k) Apoc. 12.7 the Dragon and his angels fight against Michaell and his Angels that is to say against Christ the (l) Iosu 5.14 Captaine of Gods Host and his Souldiers yet they shall not preuaile but being ouercome be cast out euen into the earth or the bottomelesse pitte The consideraton hereof bindeth vs to giue thāks vnto GGD which giueth vs (m] 1 Cor. 13.57 victory through our Lord IESVS CHRIST The reason then of our victorie is because athan and all the euill spirites are the captiues of Christ so that they can doe nothing against Man but by permission as appeareth by diuerse places in the word of God For it is written in the book of Genesis that (n] Gen. 3.15 God hath put enmitie betwixt the Serpent Man insomuch as the serpent shall seeke to bruise or wound the heele of man but the man shall breake his head These wordes doe speciallie belong to Christ the seede of the woman who by his death Passion hath (o] Rom. 1● 20. troden Sathan vnder his feete (p] Col. 2 15 hath spoyled powers principalities hath made a shewe of them openly and hath triūphed ouer thē in the same Crosse but generally they are to be applied to euery Christian Gad or Souldier who by the power of his Redeemer vanquisheth at the last his Aduersarie the diuell breaketh the head of the old Serpent The like may be shewed out of the prophecie of Isaiah who saith (q) Isa 27.1 In that day the Lord with a sore great mightie sword shall visite Leui●than that piercing Serpent euen Leuiathan that crooked serpent he shall slaye the Dragon that is in the Sea Here the diuell is compared to Leuiathan or the Whale in regarde of his great strength and his attributes bee Piercing and Crooked Hee is called a piercing Serpent because his kingdome stretcheth farre and neere and a Crooked Serpent because hee is full of guile and subtiltie And yet (r] Iob. 41. Though he be so fierce that none dare stirre him vp though his Teeth be fearefull round about though the maiestie of his scales be like strong shieldes and are sure sealed so that no wind can come betweene them though his neisings make the light to shine and his eyes be like the eye-lids of the morning though out his mouth goe lampes sparkes of fire leape out though out of his nostrils comes a smoke as out of a boiling pot or caldron though his heart be as hard as the nether milstone and though the mightie be affraide of his maiestie he cares neither for sword speare dart nor habergeon beeing King ouer all the children of pride yet God drawes out this monstrous beast with an hooke cast into his nose and pierceth his iawes with an angle and with his sharpe and mightie sword hee visites him this Sword this hooke this angle is Christ the wisedome and power of God who by his death hath put to death The dragon that is in the sea (s) Origen Hom. 8. in Iosu The Crosse of Christ then as S Origen saith is a Victorious Chariot in the vpper part whereof Christ sitteth as a triumphant Conquerour and in the lower part of it the diuell is drawne as a captiue and is made an open spectacle of ignominie and reproach hence it comes to passe that the diuell and his angels by sufferance may assault wound and ouerthrowe the elect for a time euen as the Gadites being Israelites and of the seed of Abraham were ouercome by an host of men but they doe neuer vtterly vanquish the children of God because they doe euer rise vp againe in armes and at the last by the helpe and grace of Christ triumph ouer Sathan and his whole armie for Christ as he professeth hath such care ouer them that he suffereth none of them to perish or to be taken out of his hand And the Apostle saith That God is

thirtie yeares fewe and euill haue the daies of my life beene For this cause the Thracians vsed to lament and weepe when their children were borne but to laugh and reioyce when any of their friends died and the reason hereof is giuen by Iob who saith Man that is borne of a woman is of short continuance and full of trouble he shooteth forth as a flower and is cut downe he vanisheth also as a shadowe and continueth not Thirdly euery one is the Childe of sorrowe in regard of originall sinne (g) Rom. 6.23 the wages whereof is death this Naturall corruption which by the fall of Adam is transfused vpon his whole posteritie maketh man not onely lyable and subiect to infinite calamities in this world but also to death eternall hereafter vnlesse (h) Psal 5● 1 this Sinne wherein all men are borne and this iniquitie wherein they be conceiued he washt away by the blood of Christ (i) Eph. 2.5 By nature saith S. Paul wee are the children of wrath that is not by creation but by Adams transgression and so by birth And Iob saith That a childe of a day old is not pure in Gods sight seeing then that euery man is borne in sinne therefore is euery man a Ben-oni the sonne of Sorrowe because Death and Sorrowe be the effects of sinne Rahel hauing called this sonne Ben-oni in his Name as I haue said declared both particularly and generally the paines of Child-birth the sorrowes of mans life and the reward of sinne and thereupon to giue instance for the truth of her assertion shee gaue vp the ghost prouing by her owne example that women bring forth children in sorrowe that mans life is a painefull pilgrimage and that the wages of sinne is death these are the reasons why shee called his name Ben oni the sonne of sorrowe But his father called him Beniamin that is the sonne of his right hand Amongst the ancient Hebrewes nothing was rashly or inconsiderately done either in the imposition or Chaunging of names Rahel had reason to call her sonne as shee did Ben-oni and Iacob likewise had good cause to chaunge his name as hee doth by calling him Beniamin It is apparant both out of diuine and profane histories that in former times all men had an especiall care to giue vnto their children faire fit and well-boding names and they greatly disliked vnpleasant dismall and vnluckie names Herodotus writeth that Cyrus was first called Spaco which in the language of the Medes signifieth a Dogge because this was a foule name it was changed into Coresch or Cyrus which in the Persian tongue soundeth a Lord Theophrastus as Strabo saith was so named by his Maister Aristotle Strabo lib. 13. in exchange of his filthie name Tyrtanus and amongst the popes of Rome the Chaunging of names was first brought in by Sergius who before was called Os porei or Swinesnout so here Iacob doth chaunge Ben-oni which is a name of griefe and Sorrowe into Beniamin a name of strength and honour some thinke that he calleth him Beniamin the sonne of his right hand because he onely was borne in Canaan in the south part which is vpon the right hand if one turne his face to the sunne rising some because he was borne in Bethlem within the Tribe of Iudah Lyranus is of opinion that he was so called because Iacob bare so strongly and patiently the heauie crosse of his Rahels death and Oleaster saith that Iacob hereby sheweth that he had notwithstanding his age strength to beget a child But it is most probable that Ben-oni was chaunged into Beniamin by Iacob first least it might haue brought still to his remembrance the losse of his dearest wife And secondly to shew how deare he should be vnto him both because he was his youngest sonne and also for his mothers sake In the Scripture the Right hand hath eight seuerall significations First by it is meant strength and fortitude So doth the Psalmist vse it saying (k) Psal 44.3 They inherited not the land by their owne sword neither did their owne arme saue them But thy right hand and thine arme and the light of thy countenance because thou diddest fauour them Secondly it is taken for helpe or aid as it is in Iob Stretch forth thy right hand to helpe the worke of thine owne hands Thirdly for the exuperancie of honour and glorie as it is in the Psalme The Lord said vnto my Lord sit thou on my right hand till I make thine enemies thy footestoole Fourthly it signifies the Sweetenesse of Christs loue towards his Spouse the Church As it is in the Canticles (l) Cant. 2.6 His left hand is vnder mine head and his right hand doth embrace me Fiftly by it is vnderstood the aboundance of diuine and heauenly pleasures so saies Dauid (m) Psal 16 1● In thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Sixtly it is vsed to declare that which is good iust and holy So saies the wiseman The Lo d knoweth the waies which are vpon the right hand but the waies which are vpon the left hand are froward and peruerse Seauenthly it signifies such things as be spirituall blessings And so does Salomon applie it saying The length of his daies is in his right hand and in his left hand be rich●s and glorie In this speech the Wiseman by the length of daies which is in the right hand of a righteous man meaneth the eternitie of blessednesse in heauen And by riches and glorie which are in the left hand the temporarie goods and prosperitie of this life Lastly the Preacher saith (n) Eccles. 10.2 the heart of a wiseman is at his right hand but the heart of a foole is at his left hand the meaning of which words sheweth the difference betwixt the righteous the wicked For the cogitations and the actions of the one sort are euer Right that is full of honestie innocencie and wisedome But the imaginations and enterprises of the other are foolish wicked declining vnto the left hand which leadeth vnto destructiō hence it appeareth that it is a signe both of Loue wel-wishing in Iacob towards his sonne because he changeth the disastrous name of Ben-oni into the well-portending name of Beniamin To be the Sonne of the fathers Right hand is a great fauour Xenoph. li. 8. Cyropaed yet the ancient Persians as Xenophon reporteth vsed to place such as they meant to honour vpon their left hands But the Hebrewes obserued a contrarie custome (o) ● Reg. 2.19 for wee read that Salomon placed his mother vpon his right hand at the generall iudgement it is said that (p) Math. 25.33 Christ shall set the sheepe vpon his right hand and the goates on the left Therein honouring the Elect and disgracing the reprobates These two names Ben-oni Beniamin imposed by Rahel Iacob do mystically decipher the two estates of mākind The

first vnder Adam by birth the secōd vnder Christ by grace (q) Rom. 5.12.19.21 for as by one man sinne entred into the world and death by sinne and so death went ouer all men for as much as all men haue sinned so by the obedience of one are many made righteous that as sinne had raigned vnto death so might grace also raigne by righteousnesse vnto eternall life through Iesus Christ our Lord by originall sinne then which is corruption ingendred in our first conception whereby euery facultie both of body and soule is prone and disposed to iniquitie Euery one man is Ben-oni the sonne of sorrowe but through the Grace of God in Christ Iesus who was borne and died for the redemption and iustification of the world euery man that truely beleeueth is a Beniamin the Sonne of Gods right hand Beniamin shall rauin as a wolfe c. The wolfe according to the phrase of the scripture is the embleme of fower things Tyrannie Fraudulencie Hypocrisie and Courage for the first our Sauiour saith vnto his disciples (r) Mat. 10.10 Behold I send you forth like sheepe among wolues these wolues are bloodie tyrants enemies of the Crosse of Christ which like the wolues of Africa that all night long barke at the moone doe continually blaspheme that sacred name at the sound whereof all Kings ought to bowe such were the Romane Emperours successiuely from Tiberius vnto the raigne of Constantine the great and the first Christian that swayed the Imperiall scepter and therefore their Succession in regard of Crueltie and Tyrannie is resembled in one of those visions which Saint Iohn sawe (s) Apoc. 17.3 by a scarlet coloured Beast full of names of blasphemie which had seauen heades and ten hornes and such a wolfe at this day is the Turke who not onely with his tongue striueth to pierce the side of Christ by calling him in derision the crucified God but also by his Sword maketh hauocke of the poore members of Christ Iesus But shall Beniamin be such a wolfe shall his posteritie be giuen to tyrannie no for then should the wordes of Iacob tend to the disgrace of Beniamin is indeed they doe to the cōtrary for there is no man so odious and so much subiect to hatred as is he that is a Tyrannicall wolfe such rauenous Beasts are hatefull both to God and man God saith the Psalmist abhorreth the blood-thirstie and cruell man And therefore (t) 1. Reg. 22 34. Hee couers him with shame and cuttes him off for euer The woluish kings Ahab and Herode and the woluish Queenes Iezabel Athalia which all of them imbrued their hands in the blood of Innocencie were by the Hand of GOD put to violent and shamefull deathes (t) 1. Reg. 22 34. An Arrowe shot from the bowe of an Aramite (u) Acts. 12.23 a Worme (x) 2. Reg. 11 16. the Sworde (y) 2. Reg. 9.35 and Dogges reuenged the blood of the guiltlesse which had bene by them vniustly shed Thus doth the rigour of punishment from heauen plainlie demonstrate how hatefull the Tyrannicall Wolfe is in the Eyes of him who is Compassionate and Mercifull our heauenly FATHER Seeing then that all men are commanded to be mercifull as the Father in heauen is mercifull Oh let euerie one that hopeth to finde Mercie beware of being a wolfe in crueltie and striue to be like vnto Christ a Lambe in meekenesse and innocencie But alas Experience proueth that for one Lambe that is chosen there be many wolues that shall be reiected for their crueltie We may know them by their works Oppression of the fatherles the widow Extortion the grinding of the poore mans face the selling of the Needie for shoes art brandes and markes of their woluish profession The eyes of these wolues though for a time they swell with fatnes yet whē the day of slaughter comes they shal surely be sacr●fices of wrath because God hates abhorres them neither are they lesse odious vnto men for who is it that will not reioice whē a Tyrāt dies euen as the (z) 1. Sam. 18 6. women of Israel did sing play vpon instrumēts when Goliah was slaine so the people reioyce when a woluish Giant dies because by his death they one deliuered frō oppressiō wrōg The Romanes did not onely reioyce at the death of Nero Caligula and the rest of their imperious Wolues but did also insulte euer their dead bodies haling them along the streetes of Rome and hanging them vpon Gibbets as the fittest meate for rauenous foules Hence it comes to passe that Tyrants like Dyonisius dare neuer goe abroad without A strong Guarde because they knowe that Crueltie causeth hatred and the hatred of the people raiseth reuengefull Rebellions and insurrections Secondly the Wolfe is the Embleme of fraudulencie and therefore the Prophet Zephaniah calleth vniust Iudges such as oppresse the innocent and let the guiltie goe free Wolues saying a) Zeph. 3.3 Her Iudges are as Wolues in the euening which leaue not the bones till the morrowe Neither doth hee miscal them For this name is sutable to the disposition of such as will be corrupted with bribes Some Iudges and some Lawyers being weighed will be surely found to bee deceitfull vpon the weightes And these are they which by their subtletie and fraud deuoure the afflicted and eate vp the poore from among men If in this respect Beniamin had bene compared by Iacob to a Wolfe then could wee thinke no otherwise but that both he and his posteritie were Cursed creatures because b) Psal 32.2 They onely are blessed to whome the Lorde hath not imputed sinne and in whose spirite there is no guile But this is not Iacobs meaning For in these wordes hee blesseth Beniamin And so likewise doth Moses saying c) Deut. 32.12 The beloued of the Lorde shall dwell in safetie by him the Lorde shall couer him all the day long and dwell betweene his shoulders Now then if either Beniamin or his children had bene like vnto Wolues in fraudulencie Moses before his death would neuer haue bestowed such a Blessing vpon them The fraudulent and the Tyrannicall wolfe are like Samsons Foxes tyed together by the tailes for in the aime end of their cruell deceitfull actions they agree are combine together like brethren in euill to preye vpon the poore and so eate vp the innocent and the harmelesse man Thirdlie the Wolfe is the figure of Hypocrisie and so wee may gather out of the wordes of our Sauiour saying d) Mat. 7.15 Beware of False Prophets which come vnto you in Sheepes cloathing but inwardly they are Rauening wolues An Hypocrite is A whited wall a painted Sepuleher and a Wolfe in a Sheepe skin Though he haue a countenance which promiseth goodnes yet is he stonie-hearted Though he make a glorious shewe of Sanctitie yet is his minde full of corruption And though hee seeme to bee clad with meekenes and innocencie