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	cry_n	cry_v	2,240	4	8.1654	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64099	The rule and exercises of holy dying in which are described the means and instruments of preparing our selves and others respectively, for a blessed death, and the remedies against the evils and temptations proper to the state of sicknesse : together with prayers and acts of vertue to be used by sick and dying persons, or by others standing in their attendance : to which are added rules for the visitation of the sick and offices proper for that ministery.; Rule and exercises of holy dying. 1651	Taylor, Jeremy, 1613-1667.	1651 (1651)	Wing T361A; ESTC R28870	213,989	413

warres and violencies that seven years fighting sets a whole Kingdom back in learning and vertue to which they were creeping it may be a whole age And thus also we do evil to our posterity as Adam did to his and Cham did to his and Eli to his and all they to theirs who by sins caused God to shorten the life and multiply the evils of mankinde and for this reason it is the world grows worse and worse because so many original sins are multiplied and so many evils from Parents descend upon the succeeding generations of men that they derive nothing from us but original misery But he who restored the law of Nature did also restore us to the condition of Nature which being violated by the introduction of death Christ then repaired when he suffered and overcame death for us that is he hath taken away the unhappinesse of sicknesse and the sting of death and the dishonours of the grave of dissolution and weaknesse of decay and change and hath turned them into acts of favour into instances of comfort into opportunities of vertue Christ hath now knit them into rosaries and coronets he hath put them into promises and rewards he hath made them part of the portion of his elect they are instruments and earnests and securities and passages to the greatest perfection of humane nature and the Divine promises So that it is possible for us now to be reconciled to sicknesse It came in by sin and therefore is cured when it is turned into vertue and although it may have in it the uneasinesse of labour yet it will not be uneasie as sin or the restlessenesse of a discomposed conscience If therefore we can well manage our state of sicknesse that we may not fall by pain as we usually do by pleasure we need not fear for no evil shall happen to us SECT II. Of the first temptation proper to the state of sicknesse Impatience MEn that are in health are severe exactors of patience at the hands of them that are sick and they usually judge it not by terms of relation between God and the suffering man but between him and the friends that stand by the bed-side It will be therefore necessary that we truly understand to what duties and actions the patience of a sick man ought to extend 1. Sighes and groans sorrow and prayers humble complaints and dolorous expressions are the sad accents of a sick mans language for it is not to be expected that a sick man should act a part of patience with a countenance like an Orator or grave like a Dramatick person It were well if all men could bear an exteriour decencie in their sicknesse and regulate their voice their face their discourse and all their circumstances by the measures and proportions of comlinesse and satisfaction to all the standers by But this would better please them then assist him the sick man would do more good to others then he would receive to himself 2. Therefore silence and still composures and not complaining are no parts of a sick mans duty they are not necessary parts of patience We find that David roared for the very disquietnesse of his sicknesse and he lay chattering like a swallow and his throat was dry with calling for help upon his God That 's the proper voice of sicknesse and certain it is that the proper voyces of sicknesse are expressely vocal and petitory in the eares of God and call for pity in the same accent as the cryes and oppressions of Widows and Orphans do for vengeance upon their persecutors though they say no Collect against them For there is the voyce of man and there is the voyce of the disease and God hears both And the louder the disease speaks there is the greater need of mercy and pity and therefore God will the sooner hear it Abels blood had a voice and cried to God and humility hath a voice and cries so loud to God that it pierces the clouds and so hath every sorrow and every sicknesse and when a man cries out and complains but according to the sorrowes of his pain it cannot be any part of a culpable impatience but an argument for pity 3. Some senses are so subtile and their perceptions so quick and full of relish and their spirits so active that the same load is double upon them to what it is to another person and therefore comparing the expressions of the one to the silence of the other a different judgement cannot be made concerning their patience Some natures are querulous and melancholy and soft and nice and tender and weeping and expressive others are sullen dull without apprehension apt to tolerate and carry burdens and the crucifixion of our Blessed Saviour falling upon a delicate and virgin body of curious temper and strict equall composition was naturally more full of torment then that of the ruder theeves whose proportions were course● and uneven 4. In this case it was no imprudent advice which Cicero gave Nothing in the world is more amiable then an even temper in our whole life and in every action but this evennesse cannot be kept unlesse every man follows his own nature without striving to i●itate the circumstances of another and what is so in the thing it self ought to be so in our judgements concerning the things We must not call any one impatient if he be not silent in a feaver as if he were asleep or as if he were dull as Herods son of Athens 5. Nature in some cases hath made cryings out and exclamations to be an entertainment of the spirit and an abatement or diversion of the pain For so did the old champions when they threw their fatall nets that they might load their enemy with the snares and weights of death they groaned aloud and sent forth the anguish of their spirit into the eyes and heart of the man that stood against them so it is in the endurance of some sharp pains the complaints and shrikings the sharp groans and the tender accents send forth the afflicted spirits and force a way that they may ease their oppression and their load that when they have spent some of their sorrows by a sally sorth they may returne better able to fortifie the heart Nothing of this is a certain signe much lesse an action or part of impatience and when our blessed Saviour suffered his last and sharpest pang of sorrow he cryed out with a loud voice and resolved to die and did so SECT III. Constituent or integrall parts of patience 1. THat we may secure our patience we must take care that our complaints be without despair Despair sins against the reputation of Gods goodnesse and the efficacy of all our old experience By despair we destroy the greatest comfort of our sorrowes and turn our sicknesse into the state of Devils and perishing souls No affliction is greater then despair for that is it which makes hell fire and turns a natural