Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	abel_n	cain_n	speak_v	1,452	4	5.5750	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01883	The fall of man, or the corruption of nature, proued by the light of our naturall reason Which being the first ground and occasion of our Christian faith and religion, may likewise serue for the first step and degree of the naturall mans conuersion. First preached in a sermon, since enlarged, reduced to the forme of a treatise, and dedicated to the Queenes most excellent Maiestie. By Godfrey Goodman ...	Goodman, Godfrey, 1583-1656.	1616 (1616)	STC 12023; ESTC S103235	311,341	486

sacrifice of beasts among the Iewes was an occasion of the idolatrous worshipping of beasts among the Gentiles Alas how many are perplexed with the variety and diuersity of sects not knowing how to resolue themselues whereas in truth and verity there can be no greater certainty or infallibility then in the immoueable foundations and grounds of religion if we shall detract from the wauering vncertainty of our own fancies and relie vpon the diuine testimonies the exposition and true meaning whereof by the daily practise of the Church consent of Fathers verdit of counsailes hath continually visibly and successiuely from Christ and his Apostles descended to vs. O happy happy thrise happy are the beasts of the field that are exempted from all these differences I will from henceforth betake my selfe to the woods and the groues and when I heare the chirping birds sing in stead of the communion of Saints I will ioyne with them in their quier they shall sing their notes and I will frame this dittie to the father to the son and to the holy Ghost three persons in Tri●ity one God in vnity be honor and glory now and for e●er This difference in religion I suppose to be shadowed forth in the different and distinct sacrifices of Abell and Caine the one receiued the other refused hence proceeds the enmitie between both as betweene the seed of the woman and the seed of the serpent the truth of religion the more it is pleasing to God the more it is vnpleasing to man in so much that no cruelty torments or persecutions shall bee omitted in the cause of religion Abel the first that died or was slaine suffered martyrdome for religion because his gift was acceptable to God he himselfe was more acceptable then his gift the one being accepted for the others sake and therefore he himselfe was to be offred vp in sacrifice to be the figure and type of him who was the propitiato●ie sacrifice for our sinnes whose bloud speakes better things then the bloud of Abel who as he was the head of the Church so opened he the way as to heauen so to tribulation and persecution thorough which he ascended vp to heauen and if we looke to climbe thither we must passe the same way there must bee some conformity between the head and the members and thus God in his goodnes and secret wisdome permits that his vine-yard which his owne right hand hath planted and is bewatred with his owne blood yet the wild-boare out of the wood doth root it vp and the wild beasts of the field do de●o●re it Here you haue seene religion died in her own bloud but now I will tell you a greater mischiefe religion not persecuted which makes for her honor but maskt disguised and counterfeited which discouers her shame For many there are who colour all their sins and impieties vnder the faire cloke of religion thus not only our soules and our consciences our faith our hope our saluation but our liues our bodies our freedome our goods and whatsoeuer els may concerne vs all are subiect to ship-wracke vnder this religious tempest What murthers thefts treasons treacheries gun-powder plots massacres haue past among men for commendable actions vnder the vaile of religion what breaking of leagues among Princes what dispensing with othes what alteration of gouernments and last of all what infidelitie hath past between men vnder the colour of faith Caesar Tacitus Macchi●uel they were but babes and fooles in policy for they neuer learned this lesson how to lay the foundations of policie and to build vp the tower of iniquity with Church-stones To ground all factions in religion this is a monster newly hatched in our dayes in this last and worst age of the world as if the kingdome of grace did cleane ouer-throwe all naturall rights as if heauen could not subsist with the earth as if the Morall law were together abrogated with the Ceremoniall But O blessed Lord God keepe thy sheepe keepe thy shepheards keepe them as the aple of thine owne eye let Cain be accursed let him answer for his brother Abels bloud let him be a runnagate and neuer dare to approch neere thy vine-yard protect O Lord the tribe of Iuda and let not any violent blo●dy and trayterous hand touch thine annoynted My intention here is only to speake of the curse the vndoubted token of mans fall and corruption but I cannot stay my self needs I must craue pardon hauing opened the wound if I apply the salue while it is fresh and greene I may with great ease keepe it from festering heere I will giue thee some little tast of that which hereafter I may discouer more largely For if it shall please God that together with our most happy forefathers the great Magi I shall once safely arriue at Bethelem where I may but heare the child Iesus crie in the manger I will neuer leaue or forsake him but instead of the st●r which first conducted me to the place of his birth I wil then follow him as my ruler my guid and protector I will attend him in his flight vnto Aegypt thorough places of darknesse and ignorance and in the middest of persecution from thence I will returne againe vnto Galile where I will wait vpon him and set him before mine eyes to order my wayes and my footsteps and if in any solemne feast or great assembly I shal leese him then presently I will make inquisition I will goe backe againe to Ierusalem where I wil make search for him in the temple and there vndoubtedly I shall finde him sitting in the middest of the Doctors in medio Doctorum hauing his casting voyce and directing the Catholicke concent of many let me not therefore here preuent this happy occasion Only in a word the controuersies of religion assuredly they are such that if a man be of the least vnderstanding setting the feare of God before his own eyes and that he hath no turbulent spirit but intends charity piety and deuotion they doe not any way frigh●en or molest him for necessary it is that there should bee scandals and woe bee to him by whom there are scandals Let it suffice that the faith of the Church of England which heere we professe was not framed yeasterday to serue the present turne and occasion by new vpstart and heathenish innouators when as Clearkes did seeme very learnedly to dispute yet a secret close policy did ouer-rule the conclusion but such a faith as all the Fathers imbraced all the councels approued all the learned Diuines confirmed in the Greeke Church in the Latin Church which all the Martyrs haue sealed with their bloud al the Confessors witnessed with their torments a faith confirmed by so many miracles taught by the Apostles first opened and reuealed by Christ qui erat splendor patris who was a light to enlighten the Gentiles and the glory of his people Israel This faith was prefigured in the law with sacrifices

that is fitted to mans capacity and apprehension but a religion carnall professing a sanctitie of spirit in the vncleannes of the flesh admitting the loosenesse and sensualitie of Turkisme into the strict and austere profession of christianitie and here is pure impure carnalitie But O thou monster of men how many wiues wilt thou abuse in thy lust changing thine owne flesh as if thou wert to change thine owne garments notwithstanding the heate and fury of thy lust yet God may so dispose it that a could and chast bloud which thou supposest to be frozen vp with some Northern blast yet this bloud may succeed thee and possesse thy seat and habitation when thy memory shall be cleane forgotten thy name accursed and thy seed rooted out in the next generation But of all the plagues that euer be●ell man I will now come to the greatest a punishment not inflicted on the creatures not consisting in the labour or seruice of man but primarilie incident to the very person of man setting a breach not between the married couple but betweene God and man maledictus homo Gen. 4. vers 11. Man is accursed he is made a runn agate and fugitiue from the face of God and man habitabit in Nod Gen. 4. 16. feare●ullnesse shall be his habitation and he shall least appeare in sight here I might speake whatsoeuer hath been spoken concerning the miserable and sinfull condition of man for this is the abridgement and epitomie of all to forsake God is to leaue the fountaine of all good and to make himselfe subiect to all miseries and woe And therefore the righteous Dauid cries vnto God forsake me not in thine anger for whereas the absence or separation of friends might be a meanes to asswage their hate and to reconcile their enmitie onely in God the greatest fruite of his anger is to leaue and forsake man and thereby man is wholly destitute of all possible meanes to re-obtaine his fauour Here now at length I see the reason why all other creatures receiued their approbation from God in the beginning immediatly vpon their creation Et vidit Deus erant omnia vald● bona and God saw all things that were and they were very good in their owne kinde and God blessed them c. onely man is excluded and neuer receiued any such approbation for it lay in the power of his free will and election to make himselfe accursed and miserable and therefore the sentence of his approbation was deferred vnto a day of iudgement to come venite benedicti ite maledicti c. The rest of the creatures they may be punisht and accursed indeede but it is onely for mans sake as they are ordained for mans vse while man himselfe is the end of the curse for nothing can be accursed but that which is simply euill and nothing is simply euill but only sin and no creature in nature is capable of sinne but only man so that man of all other creatures is the most accursed only with this difference Cain was accursed but not Adam Adam being the root of mankind did therfore represent the nature Cain being a branch of mankind did limit the curse to a certaine condition of men to the state of the reprobates So that a curse is in●ident to the nature though not to the whole nature of man which shall appeare by this one instance Balaam was not able to curse the children of Israel seeing that hee was then in their loynes who was indeed the fountaine of blessing this blessing we must not only tie to the generation of Christ according to the flesh but still wee may claime the inlarging of Gods mercy according to the promise made vnto Abraham in semine tuo benedicentur omnes generationes so that generally God hath proposed vnto man a blessing a curse life or death the one as the fruit of mans sinne the other as the effect of Gods mercy the one he incurr's by his own transg●essions the other hee attaines by his bloud and passion who was the attonement and propitiation for our sins Cain bearing the person of all reprobates and being accursed for the bloud of the innocent Abel you might heere expect that I should describe the nature and first causes of reprobation together with the heauy fruits of Gods vengeance how God of himselfe may limit and bound his own mercy to re●use or assist him who is now ready to fall and yet like a gratious God remembring himselfe together with the scope and end of our creation desiring to perfect and accomplish that image which hee himselfe hath already begun as hee hath giuen the outward meanes for mans happy conuersion ite praedicate baptizate omnes singulos vniuersos As the price of our redemption is infinit able to satisfie for the infinit sins of infinit worlds so vndoutedly the same God according to the truth of his owne nature will not be wanting in the inward meanes He will not feede vs with shewes and appearance of things that are not but with his preuenting assisting and subs●quent graces hee will inable our weaknesse in such things as do necessarily concerne our saluation raising nature to such an height that she may be able to transcend her owne naturall power yet God shall so moue vs as may bee most agreeable to our condition The kingdome of grace doth not ouerthrow our naturall rights and therfore God shal still leaue vnto vs whol● sound and entire without violence or coaction the free choice and election of our owne wils so that if in his eternall praesci●nce he shall fore-see that man shall refuse to be the vessell and instrument of grace to concurre with him in the action but shall prefer the creature before the creator and so shall continue wilfull and disobedient in the whole course of his life with a finall impenitency heere is the sole cause and first motiue of Gods eternall reprobation which consists of the foresight of our sinnes and of the due intended punishment of Gods iustice The second curse which I will obserue in Cain is the guiltinesse of crying sins for he slew his brother Abell whose bloud cryed vp to heauen for vengeance strange it is that man by nature should not be able to eleuat and lift himselfe aboue nature to do any worke or action belonging to grace not so much as to beleeue any principle of faith which to a beleiuing man seemes to be a point of small difficulty and yet man should easily descend beneath nature to commit sins whereunto his nature is no way inclined such as the light of reason dictamen rationis common honesty equity and conscience vtterly condemnes wee receiue not this learning from the Preacher but nature her selfe hath imprinted and ingrafted it in the hart of man these actions we abhor and detest of our selues and yet these actions we daily practise our selues and therfore hauing once committed them we proue our owne tormentors for as nature takes

course of this life Gods iustice doth not sufficiently appeare and rather then this iustice should suffer the least eclipse or imputation I will shake the foundations of the earth and proclaime a new heauen and a new earth And in the mean time to finde out the infallible effects of this iustice I will rake vp the ashes and in the dead embers of mans putrified and corrupted carcase I will extract an inuisible and immortall soule which being the suruiuor shall be liable to the paiments of debts and according to the sins or deserts according to the measure and extent of Gods mercie or iustice shall be a subiect capable of punishment or glorie Hauing spoken of the seuerall parts of his constitution now at length wee haue agreed vpon man wee haue laid hold on him and apprehended the partie now let vs proceed in our plea put in our bils and our articles and take our exceptions against him My first obiection is this All other creatures subsist as long as their forme subsists for the matter and the forme are both twinnes concelued in the same instant vnder the same constellation and therefore should haue the like continuance of being and the like successe in their actions Only in man you shall obserue the difference his soule is immortall made of a most durable met●all and yet contained within the brittle vessell of his weak flesh as if she were no part of man but did inhabit in Tents and in Tabernacles in the wildernesse alwaies remouing and changing her dwelling hauing no certaine mansion house to containe her What things are coupled in nature should necessarily symbolize and bee tied together by some band which should equally partake of both Here is the flesh and the spirit vnited but where is that band which being neither flesh nor spirit should partake of both and couple both where is the league or the amitie Here are no intelligencers assigned to their celestiall orbs no Angels conuersing with Angels but the flesh with the spirit corruptible with incorruptible mortall with immortall liue together vnder one roofe they are the household seruants of one man and are linckt together in one person whereas the Philosopher saith Corruptibile § incorruptibile differunt plusquam genere Things corruptible and incorruptible they do not differ in number they doe not differ in kinde but they seeme to belong to a diuers and a different world the world of eternitie and the world of corruption and therefore in reason should not admit any fellowship or societie betweene themselues much lesse be the members of one and the same corporation Me thinkes I call to minde the practise of the tyrant who was wont to couple the liuing bodies of men to the dead carkasses of others impar coningium that being not able to quicken and reuiue each other they might together corrupt and consu●e Here is the like tyrannie for it is strange and wonderfull much against the ordinarie course of nature either how such seuerall and different parts should be linckt together to make vp one subiect visible corruptible earthly according to the fl●sh inuisible incorruptible heauenly according to the spirit or being once knit together and a league of amitie consisting in a mutual sympathie betweene both concluded what should at length cause the dissolution That man should die when the better part of man is yet extant that for want of the more ignoble and base part the vse of the bodie the soule should not be able to exercise her faculties either of growth and nourishment or of sense and motion but like a comfortlesse widow should be strictly tied to her thirds only the intellectuall part being her owne proper dowrie hauing gotten no surplusage to her estate by vertue of her mariage When the husband is once dead then is the wife let at libertie from the law of her husband but the soule is excluded from any second mariage and cannot couple herselfe to another she is inforced to a widowhood and cannot obtaine the like fredome in her choice which formerly she had in the time of her virginitie All nature the whole world cannot affoord the like president and therefore acknowledge that it proceedes from the corruption of man as a proper and peculiar punishment to man You will say that this property makes the difference of his nature as differing from all other creatures from the Angels in regard of his flesh from the beasts in regard of his spirit and therefore no marueile if this be proper and peculiar to himselfe as being the speciall difference of man and not any punishment of sinne This obiection proceedes from an error for the difference of man consists in the reasonable soule and not in the mortalitie or immortalitie of parts so I will proceede to a seconde argument If it seemes some kinde of disparagement that the immortall soule should bee contracted in mariage to the mortall flesh for mariage should alwai●● suppose an equalitie then me thinks nature should make some recompence in the noblenesse of mans birth Behold then I will describe the solemnitie of these nuptials after her first approch and infusion for many moneths the soule is kept prisoner in the wombe a place noysome for sent vncleane for situation a dungeon for darknesse As man himselfe is conceiued in sinne so is the soule concealed in shame the eyes will not dare to behold chaste eares would bee offended to heare let not any tongue presume to speake the vncleannesse of mans birth see how he crouches with his head on his knees like a tumbler wallowing in his owne excrements feeding vpon the impurest blood breathing thorough the most vncleane passages in so much that Christ who came to be spit vpon to bee whipt to bee troden to bee crucified onely for mans sake yet would neuer endure the basenesse of his conception I speake not of the foulnesse of mans sinne and concupiseence but of his naturall vncleannesse being the vndoubted token and signe of his sinfull condition I will no longer defile my speech with this subiect let the Anatomist speake for himselfe in his owne art En qui superbis homuncio terra cinis inter excrementa natus inter intestinum rectum vesicam Now when all things are fully accomplished ad vmbilicum vsque perductus I had thought that there should haue been some more conuenient dwelling and fitter for the entertainment of the reasonable soule for as the sensatiue hath more noble faculties then the vegetatiue so hath it more parts and more offices assigned for her seruice then why should not some difference and some addition bee made betweene reason and sense Man consists of a liuer for his nourishment of an heart for his vitall spirits of a braine for his sense this is all and all the beasts of the field haue as much But you wil answere me that man hath in this time of corruptiō as many parts as euer the first man is supposed to

and treasure that imp●rting it to others she leaues her selfe destitute or how fals i● out contrary to the course and streame of nature that the better part of man being priuiledged and hauing a charter for eternitie yet man himselfe should see and taste corruption as if the whole did not incl●de the parts or that there were a different condition of the whole from the parts contrary to the whole course of nature and the wisdome of her first institution Suppose the soule should be defectiue in her actions as that for want of a full and perfect concoction the stomake should be filled vp with rawe humors which at length should seaze vpon the liuer and there breake forth like a spring or a fountaine and so bee conuayed in the conduit-pipes of our veines thorough the trunke of the whole body yet cannot the soule instantly recall her selfe and correct her owne error cannot heate bee allayed with couldnesse moysture with drought and euery distemper be cured with the application of his contrarie I cannot conceaue the reasonable soule to be a foole and therefore needs she must be a Physitian you will say that there is a great difficulty in the receiptes and therfore the life of man would hardly suffice to learne the remedy and cure but I pray' marke the art and industrie of man I am verily perswaded and I speake it by experience that mans body by the helpe of feare-clothes powders balmes and oyntments may bee preserued for the space of two hundred or three hundred yeeres in the same state and consistencie wherein now it is at least to the outward shew and appearance then why should not the like medicines inwardly taken preserue life for such a terme of yeeres why should not physicke growe to that ripenesse and perfection that knowing the nature of diseases the course inclinatiō of humors by application of cōtraries as it were vsing the tree of life in Paradise it might prolong mans age if not for euer giue him eternitie But see see corruption consists in the root in nature her selfe for physicke cannot worke but must first presuppose the strength and furtherance of nature left thou shouldest blame the Physitian or thinke the meanes which God hath appointed for thy health to be wholie vnprofitable behold thine owne nature is wanting and defectiue to her selfe If nature might faile in her particular ends yet me thinks the whole scope and generall intent of nature should not bee frustrate and made voide There is nothing so common and triuiall in Schooles wherein nature is best discouered as is this knowne and palpable truth Corruptio vnius est generatio alterius the death of one is the birth of another for nature consists in alteration and change and it would much disparage nature if there were such a death as did wholly make for her losse and no way redound to her encrease In all other creatures you shal obserue this truth Suppose a beast were slaine his body should be dissolued into the bodies of the elements his forme into the formes of the elements as both of them were first composed of the elements nothing should bee lost through the negligence of nature but all should be gleaned vp and very safely reserued for a new succeeding generation Now in the death of man the body is the sole bootie of nature she cannot seaze vpon the soule she cannot retaine such an inestimable treasure the soule is escaped as long as life continued in man the soule was vnder the iurisdiction and power of nature but the body being once dissolued nature hath lost her owne right and cannot intend any new generation by vertue of that soule A foule error of nature that hauing the soule once committed to her custodie and charge she should open the gates or breake downe the prison walles to lose such a iewell which was neuer gotten by her owne purchase nor cannot bee recalled againe with all her might and power so then in the death of man and so man alone the corruption and nothing but the corruption of nature sufficiently appeares I would not willingly speak of a punishment wherein the mercie and goodnesse of God should not together appeare with his iustice but when I haue once spoken of death me thinkes I am then come to the vpshot and conclusion of all beyond which I cannot extend any blessing I meane any naturall blessing for death is the end and period of nature yet giue me leaue to make these foure good vses of death 1. To reproue sinnes 2. To strengthen and fortifie the bulwarkes of Religion 3. As to giue comfort courage and resolution to the true Christian man 4. so to discomfort discourage and put to flight the infidell and heathen First death seemes to instruct man to preach vnto him the reformation of his life and thereby doth witnesse his naturall and inbred corruption the couetous man whose heart could neuer be touched or moued to take pitie or compassion by the cries and prayers of a poore wretch yet at length will howle and lament when hee considers that hee shall dye in the middest of his treasure and all his substance shall leaue him the oppressing tyrant stained with the blood of poore innocents shall knocke his owne breast teare his owne haire readie to shed his owne blood when hee sees the pale and liuelesse carkase of his persecuted foe to shew him his owne state and condition and being dead to threaten his death but it were to be wished if it might be spoken without offence that one might arise from the dead who might relate vnto vs the state of the dead and of the vanities of this life which passe like a shadow And to this end I haue heard it as a tradition of the Church that Christ hauing told the parable of Diues and Lazarus and the Iewes little regarding it to stirre vp faith in them as likewise in some sort to satisfie the request of Diues that one from the dead might instruct his brethren God raised vp Lazarus the brother of Mary Magdalen who might witnesse and testifie as much as Christ had reported I will not stand vpon the truth of this traditon though certaine it is that both these accidents fell out much about the same time The very bones of the dead being serued vp at a banket wil bee a fit sauce to season our immoderate mirth the tombes of the dead are for the instruction of the liuing monumenta monent mentem we tread vpon the flesh of our forefathers which is now become the dust of the Temple Death is an excellent meanes to stirre vp pietie and deuotion the mariners in guiding their ships must sit in the end to hold and gouerne the stearne and the end of euerything is the first in intension though the last in execution Hence it is that the religious persons in al ages were frequentes in cemiterijs alwaies busily imploied about the tombes of the dead