A00888:406
The devils banquet described in four sermons [brace], 1. The banquet propounded, begun, 2.…The deuills banket described in foure sermons [brace], 1. The banket propounded, begunne, 2.…
The devils banquet described in four sermons [brace], 1. The banquet propounded, begun, 2. The second service, 3. The breaking up of the feast, 4. The shot or reckoning, [and] The sinners passing-bell, together with Physic from heaven / published by Thomas Adams ...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 ...
London: printed by Thomas Snodham for Ralph Mab, 1614
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3. As the Bell hath often rung thee into the Temple on earth, so now it rings thee unto the Church in Heaven: from the militant to the triumphant place: from thy pilgrimage to thy home: from thy peregrination, to the standing Court of God. To omit many other significant helps, enough to justify it a laudable ceremony; it doth, as it were, mourn for thy sins, and hath compassion on thy passion. Though in it self a dumb nature, yet as God hath made it a creature, the Church an instrument, and Art given it a tongue, it speaks to thee to speak to God for thy self; it speaks to others, that they would not be wanting.
3. As the Bell hath often rung thee into the Temple on earth, so now it rings thee vnto the Church in Heauen: from the militant to the triumphant place: from thy pilgrimage to thy home: from thy peregrination, to the standing Court of God. To omit manie other significant helps, enough to iustifie it a laudable ceremonie; it doth, as it were, mourne for thy sinnes, and hath compassion on thy passion. Though in it selfe a dumbe nature, yet as God hath made it a creature, the Church an instrument, and Art giuen it a tongue, it speakes to thee to speake to God for thy selfe; it speakes to others, that they would not be wanting.
Israel is sick; no Bell stirs, no Balm is thought of, no Prophet consulted, not God himself solicited. Hence, behold, a complaint from Heaven, a knell from above the Clouds: for though the words sound ⟨p. 211⟩through the Prophets lips, who tolls like a Passing-Bell, for Israel, yet they come from the mouth of the Lord of Hosts. The Prophet Ezekiel useth like words;1 and adds with them, the Lord of Hosts saith it. There is no doubt of his spiritual inspiration: all the question is of his personal appropriation. It is certain, that the Prophet Jeremiah speaks here many things in his own person, and some in the person of God. Now by comparing it, with other like speeches in the Prophets, these words sound, as from a merciful and compassionate Maker. Why is not the health of my People recovered? Mei populi, saith God, who indeed might alone speak possessively: Mine; for he had chosen and culled them out of the whole world to be his people. Why are not My people recovered? There is Balm, and there are Physicians, as in Isaiah