Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	wound_n	wound_v	write_v	22	3	4.8084	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

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

of sullen silence Some are shallow pits that run so long open mouth till their Springs are quite dry whiles they w●l be prius Doctores quam discipuli Masters that neuer were Schollers and leape into Pauls Chaire when they neuer sate at the feet of Gamaliel There must be therefore Wisedome both in the Dispensers hearers of Gods mysteries in the former to distribute in the other to apportion their due and fit share of this Balme 3. The Balsame tree being vvounded too deepe dyes the word of G0D cannot be marred it may be martyred and forced to suffer iniurious interpretations The Papists haue made and called the Scriptures a ●ose of waxe and they wring this Nose so hard that as Solomon sayes they force out blood As Christ once so his word often is crucified betweene two Theeues the Papist on the left hand the Schismaticke on the right These would rauish the virgin-purenesse of the Gospell and adulterate the beautie of it They cannot cut except they cut a pieces nor distinguish but they must extinguish They diuide faire but they leaue the Quotient emptie They subdiuide till they bring all to nothing but fractions but factions Wee may obserue that among these there are as few vnifici in the Church as Munisici in the Common-wealth They are commonly most miserable men of their purses most prodigall of their opinions They diuide the Word too plentifully to their turbulent Auditours they diuide their goods too sparingly to poore Christians There are too many of such ill Logicians that diuide all things define nothing As a moderne Poet well Definit Logicus res non modo diuidit at nos Nil definimus omnia diuidimus These pierce the Balme too deepe not to straine out Iuyce but blood and in what they are able to kill it 4. When the Balsame is cut they vse to set Vialls in the Dennes to receiue the Iuyce or sappe When the word is diuided by preaching the people should bring Vialls with them to gather this sauing Balme These Vials are our eares which should couch close to the Pulpit that this intrinsique Balme may not be spilt besides How many Sermons are lost whiles you bring not with you the vessels of attention We cut and diuide and sluce out Riuers of sauing health from this Tree but all runnes besides and so your health is not recouered You come frequently to the Wells of Life but you bring no Pitchers with you You crie on vs for store of Preaching and call vs idle Drones if wee goe not double iourney euery Sabaoth but still you goe home with vnfallowed with vnhallowed hearts Our Gilead affords you Balme enough yet you haue sickly soules You heare to heare and to feede either your humours or your opinions or your hypocrisies You shall heare a puffed Ananias cry Alas for his non-preaching Minister if at least he forbeares his snarling and currish inuectiues of dumbe dogge c. When alas let many Apostles come with the holy coniuration of Prayer and Preaching yet they cannot cast out the deafe Deuill in many of them They blame our dumbe Dogges not their owne deafe Deuils They vvould seeme to cure vs that are sent to cure them if at least they would be cured Wee would haue cured Babell nay we would haue cured Bethell but shee would not be cured It will be said that most hearers bring with them the Vials of attention yeeld it yet for the most part they are either without mouthes or without bottoms Without mouthes to let in one droppe of this Balme of Grace or without bottomes that when wee haue put it in and looke to see it againe in your liues behold it is runne through you as water through a sieue and scarce leaues any wet behinde it And to speake impartially many of you that haue Vials with bottomes eares of attention with hearts of retention and the ground of remembrance yet they are so narrow at the toppe that they are not capable but of drop by drop Thinke not your selues so able to receiue at the eare and conceiue at the hart innumerable things at once You are not broad glasses but narrow-necked Vials and then best receiue this Balme of life when it is stilled from the Lymbecke of Preaching with a soft fire and a gentle powring in So saith the Prophet Line must be added to line precept vpon precept heere a little and there a little When a great vessell powres liquour into a straite-mouth'd Viall the sourse must be small and sparing fit to the capacitie of the receiuer that in time it may be filled It is often seene that when this iuyce comes with too full and frequent a streame almost all runnes besides I doe not speake this vel prohibendi vel cohibendi animo to curbe the forwardnesse of godly Ministers or perswade the raritie of Sermons God still of his mercie multiply labourers into and labours in his haruest But to correct your obstreperous clamours against vs no● to chill the heate of your zealous hearing but to inkindle the fire of your conscionable obeying Doe not stand so much vpon Sacrifice that you forget Mercie Bee not so angry for want of two or three Sermons in a weeke when you will not obey the least Doctrine of one in a month You blesse your Samuels in the name of the Lord with protestation of your obedience to the will of the Lord wee reply what meanes then the bleating of the Sheepe and the lowing of the Oxen in our eares the loud noyse of your Oaths Iniuries Oppressions Fraudes Circumventions You come with bookes in your hands but with no booke for Gods Spirit to write obedience in A Bible vnder the arme with many is but like a Rule at ones backe whiles all his actions are out of square The Historie of the Bible is carryed away easier then the misterie Philosophy saith that there is no vacuit●e no vessell is empty if of water or other such liquid and materiall substances yet not of aire So perhaps you bring hither Vialls to receiue this B●lme of Grace and cary them away full but onely full of winde a vast incircumscrib'd and swimming knowledge is in some a motion a notion a meere implicite and confused tenencie of many things which lye like Corne loose on the floore of their braines How rar● is it to see a Viall carried from the Church full of Balme a Conscience of Grace I know there are many names in our Sard● I speake not to disharten any but to encourage all Onely would to God we would shew lesse and doe more of goodnesse Yet shew freely if you doe godly I reprehend not shewing but not doing Wee preach not to your flesh but to your spirits neither is this Balme for the eare but for the soule Therefore I summe vp this obseruation with a Father Quantum vas fidei capacis afferimus tantum gratiae inundantis haurimus Looke how capacious a vessell of