Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wound_n	wound_v	write_v	51	3	4.9588	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

should heare the crackling of his Sauiours bones Digitis tunc obserat aures N● collisa crepent Christi quem conterit ossa So these become voluntarily deafe Adders and will not heare Christ crucified the preaching of the crosse of Christ as Paul calls it which is able to kill our sinnes and quicken our soules I haue read it reported that the Adders in the East and those hote Countries did so subtilly euade the Charmers thus When she heares the Pipe she will couch one eare close to the ground and couer the other with her taile So doe worldlings they fill one eare with earth as much cou●tous dirt as they can cramme into it the other eare they close vp with their lewd l●sts as the Adder with her winding taile that they haue none left for their God for their good And being thus deafe to holy and heauenly incantations they are easily by Sathan oue●-reached ouer-rul'd ouer-throwne So vnweldy is Christs yoake to the raging Mule so heauie his burden to the reluctant horse so hard his Law to the carnall Capernaite so sowre his Balme to the wicked palate Though to the godly his yoake is easie and his burden light Woe vnto them for they call sweet sowre Gods Balme distastfull and sowre sweet the worlds Boleno sauoury They are not more propitious to vice then malicious to goodnesse For others they loue a Barrabas better then a Barnabas For themselues euery one had rather be a Diues then a Diuus a rich sinner then a poore Saint No maruell if the blinde man cannot iudge of colours nor the deafe distinguish sounds nor the sicke rellish meates Gods word is sweet how euer they iudge it and their hearts are sowre how euer they will not thinke it My wayes are equall but your wayes are vnequall saith the Lord of hoasts 3. They write of the Balsamum that the manner of getting out the iuyce is by wounding the tree Sanciata arbor praebet opobalsamum Prouided that they cut no further then the ●●nde for if the wound extends to the body of the tree it bleedes to death I haue read no lesse of Vines that vniustly pruin'd they bleede away their liues with their sappes The issuing Balme is called opobalsamum as some from the Greeke opo which signifies a Denne or rather of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iuyce A trebble lesson here inuites our obseruation 1. The Balsame tree weepes out a kinde of gumme like teares the word of God doth compassionately bemoan● our sinnes Christ wept not onely teares for Ierusalem but blood for the world His wounds gush out like fountaines and euery drop is blood Ecce in lachrimis in sanguine locutus est mundo His whole life was a continuall mourning for our sinnes Nunquam ridere dictus flere saepissimè Hee may adiure vs to repentance and obedience by more forcible arguments then euer Dido vsed to Aeneas Ego vos per has lachrymas per hos gemitus per haec vulnera per corpus sanguine mersum I entreate you by teares by groanes by wounds by a body as it were drown'd in it owne blood by all these mercies of Christ whereby wee doe not onely perswade you of our selues but God doth beseech you through vs. If those teares sighes wounds bloud moue not our consciences we haue impenetrable soules If the heart-blood of Christ cannot make thy heart to relent and thy feete to tremble when thy concupiscence sends them on some wicked errand thy hands tongue and all parts and powers of thee to forget their office when thou wouldst sinne obstinately thou art in a desperate case These were the teares of this Balme tree The word doth in many places as it were weepe for our sinnes panting out the grieuance of a compassionate God Why will ye dye oh you house of Israell What Prophet hath written without sorrow One of them Threnos suspirat sighes out a booke of Lamentations which Greg. Nazianzene saith Nunquam à se siccis oculis lectos esse that he could neuer read with dry eyes The other Prophets also like Quailes curas hominum gesserunt tooke on them the burden of many mens sorrowes Cyprian had so compassionate a sympathie of others euill deedes euill sufferings that cum singulis pectus meum copulo cum plangentibus plango saith hee I ioyne my breast with others and challenge a partnership in their griefes A Minister saith Chrysostome debet esse lugens sua et aliena delicta should be still lamenting his owne sinnes and the sinnes of his people Monachus est plangentis officium The office of a Minister is the office of a Mourner All these are but as Canes to deriue to our obseruation the teares of this Balme 2. The way to get out the iuyce of Balme from Gods word is by cutting it skilfull diuision of it which S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly diuiding the word of truth It is true that Gods word is panis vitae the bread of life but whiles it is in the whole loafe many cannot helpe themselues it is needfull for children to haue it cut to them in pieces Though the Spice vnbroken be sweet and excellent yet doth it then trebble the sauour in delicacie when it is pounded in a Morter All the Balme-tree is medicinall yet the effectuall working is better helped by cutting the stocke by taking out the iuyce and by distributing to euery man a portion according to the proportion of his wants With no lesse heedfulnesse must the word be diuided that some may receiue it gentle and mollifying and others as a sharper ingredient As there is a double composition in men pride and humillitie so there must be a double disposition in preaching the word of meekenesse of terrour Aarons Bells must be wisely rung sometimes the Trebble of Mercie sometimes the Tenour of Iudgement sometimes the Counter-tenour of Reproose and often the Meane of Exhortation There is no lesse discretion required to application then to explication As Phisitians prescribe their Medicines by drammes or ounces according to the Patients strength or weakenesse So Diuines must feed some with milke others with stronger meate The learned should haue deeper points the simple plainer principles How easie is it for many a weake stomach to surfet euen on the food of life though the fault lies not in any superfluitie of the word but in the deficiencie of his vnderstanding The absence of sobrietie in the speaker is more intollerable then in the hearer The people must take such meate as their Cookes dresse to them Let none of Eli's Sonnes slubber vp the Lords Sacrifice or Seruice Let not good Balme be marr'd by a fustie vessell Seasonable discretion must attend vpon sound knowledge Wisedome vvithout Wit is meat without salt W●t without W●sedome is salt without meate Some Wells are so deepe that a man can draw no water out of them these bury their gifts in the graue

quid faciemus what shall wee doe That they will not admit the nouell question of these toyte-headed times What shall we thinke They will not giue the co●science leaue after a tedious and importunate sollicitation to study of the matter But are more iniurious and impenetrable to their owne soules then that vniust Iudge to the Widdow A cheate is offred to a Trades-man an Inclosure to a Landlord an vnder-hand Fee clapt in the left hand of a Magistrate if they be euill and corruption hath first Marshalled the way the field is wonne They neuer treat with sinne for truce or pawse on an answere but presently yeeld the fort of their conscience No wonder then if the Deuils Harlot be so bold when she is so sure of welcome It is our weakenesse that prompts the Deuill with encouragement whom if we did resist hee would desist Our weake repulses harten and prouoke his fiercer assaults He would not shew the Worldling his apparant hornes if hee did not presume of his couetous desire to bee horsed on the backe of Mammon and hurried to Hell Hence sinne is so bold as to say in the wicked heart Non est Deus there is no God and so peremptorily to conclude to it selfe I shall not be moued for I shall neuer be in adue●sitie Hence euen their inward thought is that their houses shall continue for euer c. This is presumptuous and whorish prostitution to set out Iniquitie bare-faced without the Maske of pretexts to hide her vgly visage An impetuous an imperious Impudence that not w●th a feminine rapture but rather with a masculine rape captiues the conscience You see Follies prostitution 2. Prodition is the ranckling tooth that followes her rauishing kisses Iudas kissed his Maister with the same heart Iniqu●tie hath an infectious breath if a faire countenance All her delights are like faire and sweet flowers but full of Serpents The tempted may giue a concluding groane Sic violor violis oh violenta tuis Thy soft flowers haue stung me to death For indeede it is most true Nemo ipsum peccatum amat sed male amando illud quod amat illaqueatur peccato No man loues sinne for it owne sake but by an irregular and sinister loue to that hee doth loue hee is snared with sinne The Deuill knowes that his Ephesian Harlot Vice would want worshippers if treason and death were written vp on the Temple-dore therefore health and content are proclaimed and as on the Theater pr●sented but there is Hell vnder the Stage there is treason in the vault Thus Temptation misleades the Nauigatours with a Pyrates light deceiues the liuing fowles with a dead bird a Syren a Iudas a Iebusite a Iesuite For were the Iesuite to play the Deuill or the Deuill the I●suite on the stage of this world it would be hard to iudge which was the Iesuite which the Deuill or which played the part most naturally As Iniqu●ties are Sathans Harlots to corrupt the affections so Iesuites are his E●gines to peruert the braines for if the new guest here be heart-sicke so their Pro●elite is braine-sicke Both are made so dissolute till they become desolate robbed and destitute of all comfort Sinne deales with her guests as that bloody Germane Prince that hauing inuited many great States to a solemne Feast flattered and singled them out one by one and cut off all their heads As fatall a successe attends on the flatteries of sinne Oh then fuge peccatum exulceratricem hanc Fly this Harlot that carries death about her Goe aloofe from her dore as they say the Deuill doth by the Crosse but let that sauour of supposition nay of superstition doe thou in sincere deuotion flie from sinne quasi à facie colubri as from a Serpent Shee hath a Syrens voyce a Mermaides face a Helens beautie to tempt thee but a Leapers touch a Serpents sting a trayterous hand to wound thee The best way to conquer Sinne is by the Parthian warre to runne away So the Poet. Sed fuge tutus adhuc Parthus ab hoste fuga est Tunc peccata fugantur cum fugiantur Wee then put sinne to a forced flight when it puts vs to a voluntarie flight That Poeticall amoris artifex et medicus so counsels Fuge conscia vestriconcubitus c. But beyond all exception the holy Apostle giues the charge flie Fornication Shunne the place suspect the appar●nce of euill You see her Prodition Her perdition followes Shee vndoes a man not so much in the estate of his carkasse as of his conscience The guest is not so much damnified in respect of his goods as damned in respect of his grace Euery man is not vndone that is beggered many like Iob Minime pereunt cum maxime perire videntur are indeede least vndone when they seeme most vndone Nay some may say with the Philosopher perieram nisi peri●ssem if I had not sustained losse I had beene lost So Dauids great trouble made him a good man Naamans leaprous flesh brought him a white and cleane spirit But the perdition that vice brings is not so visible as it is miserable The sequell of the Text will amplifie this onely now I apply it to the Harlot The Harlot destroyes a man many wayes 1. In his goods It is a costly sinne Thamar would not yeeld to Iudah without a hire The hire makes the Whore Stat meretrix certo quouis mercabilis aere Et miseras iusso corpore quaerit opes Compar'd with Harlots the worst beast is good No beasts but they will sell their flesh and blood The old Prouerbe conioynes venery and beggerie The Prodigall returned not from his Harlot without an empty Purse Sinne doth no lesse vndoe a mans estate It is a Purgatorie to his Patrimonie It is obiected It rather helps him to riches and swels his purse Doth not a bribed hand asycophant-tong●e a couetous and griping palme make men wealthie Yeeld wealthie not rich He is rich that possesseth what hee got iustly and vs●th what he possesseth conscionably other wealthy are not vnlike either the Capuchines or the Seculars Some like the former professe beggerie though they possesse the Indies these had rather fill their eye then their belly and will not breake a Summe though they endanger their healths The other sort are like the Seculars that will fare well though with a hard farewell But as the Harlot so often Vice brings a man to a morsell of bread Prou. 6. Thus Tibi fit damne vitio lucrosa voluptas Pleasure is no lesse then a losse to thee then a gaine to Sinne. It is not amisse to answere Sathans Inuiters to this Feast as the vitious Poet his Cockatrice Cur si● mutatus quaeris quia munera pos●is Haec te non patitur causa placere mihi It is euen one reason to disswade vs from sinne that it is costly 2. In his good name No worldly vndoing is like this shipwrack Goods may be redeemed but this semel amissa

importunate Widdow to doe her iustice Hee cannot well be rid of her therefore he sets her a day of hearing and when it is come faileth her Shee cries yet lowder for audience and when all his corrupt and bribed affections cannot charme her silence he drownes her complaints at a Tauerne or laughes her out of countenance at a Theater But if the pulse beates not the body is most dangerously sicke if the conscience pricke not there is a dying soule It is a lawlesse Schoole where there is an awlesse Monitor The Citie is easily surprised where the watch cannot ring the alarmes No maruell if numnesse be in the heart when there is drunkennesse in the conscience These are the dead guests Dead to all goodnesse Deafe eares lame feete blinde eyes maimed hands when there is any imployment for them in Gods seruice Eyes full of lust void of compassion Eares deafe to the word open to vanitie Feete swift to shed blood slow to the Temple Hands open to extortion shut to charitie To all religion the heart is a piece of dead flesh No loue no feare no care no paine can penetrate their senselesse and remorselesse hearts I know that according to the speech of the Philosopher Nemo fit repente miser This is no sodaine euill they were borne sick they haue made themselues dead Custome hath inveterated the vlcer rankled the conscience and now sinne flowtes the Physitians cure knowing the soule dead Through many wounds they come to this death At first they sinne and care not now they sinne and know not The often taken Potion neuer works Euen the Physicke of reproofe turnes now to their hardning Oh that our times vvere not full of this deadnesse How many neuer take the maske of Religion but to serue their owne turnes And when pietie becomes their aduantage yet they at once counterfet and contemne it If a wished successe answere the intention of their minds and contention of their hands God is not worthie of the praise either the●r fortune or their wit hath the glory of the deede and thankes for it But if they be crossed God shall be blasphemed vnder the name of destinie and hee shall be blamed for their ill to whom they will not be beholding for their good God is not thought of but in extremitie not spoken of but in blasphemie Oh dead hearts whose funerall we may lament whose reviuing wee may almost not hope But what will this deadnesse neuer be a little wak●ned True it is that God must miraculously raise vp the soule thus dead and put the life of his grace into it or it is d●sperate The conscience I confesse will not euer lye quiet in these dead guests but as they haue iayled vp that for a while in the darknesse of Securitie so when God looseth it it will rage as fast against them and dogge them to their graues For as there is a Heauen on earth so a Hell on earth The dead to sinne are heauen'd in this world the dead in sinne are hell'd here by the tormenting anguish of an vnappeaseable conscience As Bishop Latimer in a Sermon told these guests of a Feast in Hell which wil afford them little mirth where weeping is serued in for the first course gnashing of teeth for the second So after their Feast on Earth which was no better then Numa's where the Table swomme with delicate dishes but they were swimming dishes spectand● non gustandae dapes Let them prepare for another Banket where groanes shall be their bread and teares their drinke sighes and sorrowes all their Iunkets which the Erynnis of conscience and the Megaera of desperation shall serue in and no euerlastingnesse of time shall take away But these spiritually dead guests doe not euermore scape so long sometimes God giues them in this life a draught of that viall of his wrath which they shall after sup off to the bottome The wicked man that had no feare now shall haue too much feare Hee that begun with the wanton Comedie of presumption and profanenesse ends with the Tragedie of horrour and despaire Before he was so a-sleepe that nothing could waken him now hee is so waking that nothing can bring him a-sleepe Neither disport abroad nor quiet at home can possesse him hee cannot possesse himselfe Sinne is not so smooth at setting forth as turbulent at the iourneyes end The wicked haue their day wherein they runne from pleasure to pleasure as Iobs children from banket to banket their ioyes haue changes of varietie little intermission no cessation neither come they faster then their lusts call for them So God hath his day And woe vnto you that desire the day of the Lord to what end is it for you the day of the Lord is darknesse and not light As if a man did flee from a Lyon and a Beare met him or went into the house and leaned his hand on the Wall and a Serpent bit him Such is the vnrest of a conscience brought to fret for his sinnes So August Fugit ab agro in ciuitatem à publico ad domum à domo in cubiculum He runnes from the field into the Citie from the Citie to his house and in his house to the priuatest Chamber but he cannot flie his enemie that cannot flie himselfe At first the Deuils guest pursues pleasure so eagerly that hee would breake downe the barres that shut it from him and quarrell with venture of his blood for his delights nay for the conditions of his owne sorrow and damnation Now pleasure is offered him no it will not downe Musicke stands at his Windore it makes him as mad with discontent as it did once with ioy No ●est can stirre his laughter no companie can waken his vnreasonable and vnseasonable melancholy Now hee that was madder then N●ro in his delights fear● compasseth him on euerie side Hee starts at his owne shaddow and would change firmenesse with an Aspen leafe He thinkes like the Burgundians euery Thistle a Launce euery Tree a man euery man a Deuill They feare where no feare was saith the Psalmist They thinke they see what they doe not see This is the wicked mans alteration time is he will not be warned time comes hee will not be comforted Then he is satisfied with lusts that thought satisfaction impossible Riches wearie him now to keepe them more then they wearied him once to get them and that was enough So I haue read the oppressers will Lego omnia bona mea domino Regi corpus sepulturae animam diabolo I bequeath all my goods to the King my body to the graue my soule to the Deuill He that did wrong to all would now seeme to doe right to some in giuing his coyne to the Prince whom he had deceiued his soule to the Deuill whom hee had se●ued Wherein as he had formerly iniured man now he in●ures both God and himselfe too 3. I haue dwelt the longer on this spirituall deadnesse because the guests at this

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