Selected quad for the lemma: sense_n
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A08275
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A good companion for a Christian directing him in the way to God, being meditiations and prayers for euery day in the weeke; and graces before and after meate.
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Norden, John, 1548-1625?
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1632
(1632)
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STC 18609; ESTC S119834
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97,176
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420
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body or drinke to quench their thirst whereby they doe not onely grieuously offend God in abusing the good creatures which hee hath made and more plentifully giuen vnto vs than to many other Nations not only bread in abundance to strengthen vs wine and other drinks to comfort vs and oyle to cheere vs but al other things necessary for the vse of man which many buse through the inordinate desire of the Taste vnto gluttony and drunkennesse trampling as it were vnder their feet the good gifts of God to the shame and ouerthrow of many Death often followeth the excesse of eating and drinking WEE haue seene fearefull examples of the sudden death of many not onely by ouer eating but farre more and far more fearefull of such as haue not onely drunke themselues drunke but euen drowned themselues in wine and strong drinke and all to please this seeming harmelesse sense the Taste Take heed therefore please not thy Taste too much nor follow the desire of thy Palat for the one surfetteth the body the other infatuateth the head Wine is a mocker saith the Wise man and strong drinke is raging And therefore he that vseth much wine cannot be sober And hee that delighteth in strong drinke cannot be but intemperate furious and out of order Dangerous to bee in company of Drunkards DAngerous it is to be in the coÌ„pany of Drunkards though a man himselfe bee neuer so sober and temperate for they are many times in the nature of franticks and know not what they doe as hath not beene seldome seene that men haue gone seeming sober friendly into Tauernes and like places and yet when drink hath ouercome them one hath slaine the other ere they came forth Drunkennesse and Gluttony works of darkenesse and their reward DRunkennesse and Gluttony are worthily numbred among the manifold wicked workes of darkenesse and whosoeuer disordereth himselfe in them is as farre from inheriting the Kingdome of God as are Adulterers Jdolaters Murtherers Theeues and as farre as euen witches the very Agents of the Diuell and shall with these impenitent miscreants be turned ouer to be tormented with the prince of darkenesse his angels and ministers for euer as they serued and obey'd Sathan in their life in those grosse sinnes and dye therein vnrepented and without setting their soules and affections in order before they dye So shall they bee fellow partakers of his and their torments And this shall bee the reward of them that thus abuse this necessary sense of Taste and yeeld too much to please their inordinate Appetites The Diuell hath drunkards his ministers to make others drunk THere is yet a sort of Drunkards by whom the Diuell vseth to make others drunke who can deuoure much wine and strong drinke and beare it farre beyond others who can and will boast to out-drink twenty companions and not be drunke and drinke them all drunke But woe to them that are mighty to drinke wine and vnto them that are strong to powre in strong drinke and this is a man fit for the diuels seruice for where it is the diuels practice to prouoke to sinne whosoeuer takes that office vpon him is really the diuels minister whosoeuer enforceth a man to drink more than is sufficient is a master-Drunkard and the more he can tumble vnder the Table or send reeling into the streets the more doth his master the Diuell hug and approue him a seruiceable minister And such instruments of Sathan are to be found in many ciuill companies but woe will be vnto them for their owne drunkennesse howsoeuer they beare it how much more for procuring others so hainously â—o offend so mighty a God as can and hath said hee will cast such impious wretches with their master the Deuill into the Lake of fire and brimstone their to drinke of the vyall of his heauy wrath their vttermost fill for euer Auoid the society of Gluttons and Drunkards KEepe not company with Gluttons noâ— Drunkards for as Salomon saith The Glutton and the Drunkard shall bee euer poore yea though he be rich in purse hee cannot but be poore in piety Saint Paul willeth thee neither to eate nor drinke with Gluttons and Drunkards nor be partakers with them in any excesse for pouerty is not all the punishment threatned for these sinnes for they shall not enter into Kingdome of heauen but shall be kept out as vomiting dogs and filthy swine and partake of the torments prepared for the Diuell and his Angels Woe against Drunkards THis is the woe which the Prophet Ieremy pronounceth against them that rise vp early to follow drunkennesse especially to them that with their owne delight doe make others drunke And to them that continue vntill night many night and day till wine doe inflame and enrage them And to make them the more merry which â—ill men may doe They haue the Harpe the Violl Timbrell and Pipe noyses of finest musick and which is most shamefull and offensiue wanton lasciuious songs with drunkennesse in their feasts to the dishonour of God and corrupting if it were possible the godly that are in their companies A fearefull thing to dye in Drunkennesse IT is a fearefull thing to bee drunk but a more fearefull thing to dye or be slaine in drunkennesse As Ammon was by his Brother Absalom Elah by Zimri Olophernes by Iudith and not a few before our owne eyes haue beene If thou loue thy selfe temper thy Taste and bridle thine Appetite refraine the company of drunkards and partake not with the Gluttons lest thou bee either corrupted by them or bee punished with them Moderation in dyet to be vsed VSE temperance and moderation in thy dyet fulfill not thy lustfull affections nor thine inordinate appetite in ouer-much eating or drinking offensiue to thy health and displeasing to GOD and when thou hast glutted thy selfe with ouer-much feeding and swallowed vp too much wine and strong drinke euen inforcing thee to vomiting of it vp againe is it not lothsome as well as painefull vnto thee And thinkest thou thy soule also feeles not a heauy burthen of thy bodies surfetting The true vse of the Taste VSE thy Taste to that end that God hath giuen it thee namely onely to distinguish and iudge betweene sweet and sowre wholsome and vnwholsome meats and drinkes Hony from Gall for without the Taste thou shouldst finde no difference of the relish of edible things the most tainted and contagious would bee as pleasing vnto thee as the most salutary How the appetite may be vsed or abused AND as this sense to this end is of most necessary vse so is thy appetite a quality of thy body expedient working a desire in the stomacke to receiue nourishment for the reliefe of the whole body which may bee also abused by the ouer-satisfying of the Taste in that wherein it most delighteth oppressing the Appetite which in it selfe is content with competent But being ouer-fed it beginneth to loth the best food which by this means seemes
Sobriety He nourishâ—â—h his soule by Faith and Obedience to the Word of God he â—â—â—deth on the sincere milke thereof and becommeth strong thereby and at last a Perfect man in Christ Iesus The difference betweene the Corporall and Spirituall taste Corporall food bee it never so sweete and pleasing to the Taste yet it loatheth at length euen that which a little before it delighted in with greedinesse But this food the sweet milke of the Word hath the vertue to season the inward taste and to prepare the spirituall Appetite to feed the soule vnto saluation and the more hee tasteth of it the more his appetite through Faith inflamed is to hunger for more hee cannot be satisfied with little for the more hee tasteth the sweeter he findes it and the more he hungers for it The seuerall operations of corporall and spirituall food O Taste how sweete this food of thy soule this heauenly Manna is It is a food of a contrary nature to the food of thy body bodily nourishment entreth into the mouth this by the eare the first descendeth into the belley and is euacuated turnes to dust the second descends into a prepared heart by the word preached and nourisheth thy soule and retaines it onely to worke thereby righteousnesse shewing it selfe in godly meditations and faithfull prayers And the more thou feedest on this Celestiall food the more wilt thou seeke as it were by violence to have it Thou maist surfeit by the deceit of thy corporall taste by feeding too much but on this that commeth from heaven the more thou feedest the more hungry wilt thou be to feed How to increase spirituall Appetite OMit not the continuall use of it increase it by hearing and confirme it by receiving the Sacraments by faithfull prayer and continuall practise of a godly life So shalt thou bee alwayes fit and well prepared to dye And be alwayes able and ready to set thine house in order before thou dye And being departed out of this mortall life thou shalt taste and be satisfied with the food of Angels in that heavenly city New Ierusalem where God shall giue thee to drinke of the riuers of his pleasures and shalt euermorâ— taste and find how gracious the Lord 〈◊〉 The Examimation of the sence of Smelling Want of smelling hinders the tasting THe sense of smelling may be conceiued to be of least vse of all the bodily fiue senses and may be better wanting than any of the rest The greatest impediment that the want of smelling brings is to the taste for he that hath lost his smelling hath much impaired his tasting Hee that smels not well cannot taste well So that for want of the perfection of these two senses tasting and smelling the body may receiue vnwholesome food in stead of good and salutary Sweet ordours in garments vsed to moue to sinne euilly MAny yet abuse this sense of smelling hauing it in perfection especially in the superfluous desire and custome of odoriferous fumes commonly bestowed in and vpon mens and womens garments most offensiue to God when they are vsed to allure to sinne Sweet odors necessarie and of sundry vses YEt are sweet odours a great blessing of God and of holy vse wherewith the bodies of the dead Patriarcks and Christ were imbalmed and Kings annoynted odors infused as well into simples herbs flowers gums very excrements of some creatures as compounded by Art as Incense c. are of necessarie use with moderation for the comfort of the braine and other salutary ends as in time of any common contagion or infectious disease Physicall smels wholsome perfumes are necessarily to be used to fil up the pores penetrable parts of the head by which coÌ„monly al infectious diseases enter as do also all offensiue and hurtfull corrupt and vnsavourie vapours and stinkes which putrifie the braine and bloud and consequently the whole body which physicall fumes and odours by Gods blessing may prevent How sweet odours are abused and how to be used BVt if these necessaries for health be vsed to stirre vp lust or allure to sinne then is this sense made an occasion to bring other parts of the house of thy soule thy body out of order The vse of them for health and to preuent sickenesse is lawfull and preuailing by faithfull prayer to God for a blessing But delight not too much in pleasing this sense with sweet odours to the offence of God for the excesse in satisfying any of thy senses is sinne beware therefore that thou make not that an instrument of euill which God hath giuen thee to bee vsed to his glory and thine owne comfort Many beasts excell man in the perfection of many of the senses GOD to shew as in all other his workes his omnipotent Power Wisedome and Goodnesse hath created in man and beast fiue senses wherein as touching the perfection of some of them divers other creatures excell man as the Eagle in seeing the Hart in hearing the Spaniell and Heund in smelling the Spider in touching and the Bee in Tasting onely hath he giuen man reason aboue all the rest yet many creatures come neere vnto reasonable vnderstanding and exceed man in exquisite Art As what man is hee that can contriue the manner and compose the matter of the Spiders net or forme the Hony combe Who can gather hony and waxe out of flowers herbes and stinking weedes Nay who can make the nest of a silly Wren If then man comes short in the performance of many things that silly creatures can doe why should hee boast of any rare qualitie of his members or senses when in euery outward facultie silly bruit creatures eâ—cell him Vnreasonable creatures vse their senses lesse offensiue to God than reasonable men ANd sith God hath endued man as well with reason as with his senses and giuen the inferiour creatures like senses without reason what shame is it for man more to abuse his senses thaâ— vnreasonable creatures for euery creature but man vseth it's senses to serue for necessitie when man turnes them through carnall delight into wantonnesse and sinne All creatures man onely excepted glorifie God in their kinds not exceeding their bounds first limited and appointed unto them in their senses or qualities and man keepes no measure in any of hem The necessitie of the sense of Smelling THis seeming silly organ of smelling placed in the head by the nosthrils doth conuey vnto the braine wholesome odours and the ayre whereby wee aspire and respire the breath of life And by it we can iudge betweene good and healthfull euill and vnsauoury sents And without this sense of smelling a man might receiue into his body and braines noysome vapours and mortall stinkes and not perceiue them Sweet odours to bee vsed moderately APply not yet this necessary instrument of thy body to bring the rest out of order as by delighting too much in the superfluous vse of sweete and ouer-pleasing odours and perfumes for as a little Wine