Physicke for body and soule Shevving that the maladies of the one, proceede from the sinnes of the other: with a remedie against both, prescribed by our heauenly physitian Iesus Christ. Deliuered in a sermon at Buckden in Huntingtonsh, before the right reuerend Father in God the Lord Bishop of Lincolne then being, by E. Heron Bachelor of Diuinitie, and sometime fellow of Trin. Colledge in Cambridge.
Vsed A twofold nette wherewith to catch and drawe men vnto him sayes S. Chrysostome. NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET the net of wōders, and of words.
Used A twofold net wherewith to catch and draw men unto him Says S. Chrysostom. the net of wonders, and of words.
By the first Hee caught those many who beleeued in his name, when they saw the miracles which He did. Ioh. 2.23. (b) By the second He enclosed his very enemies, those Officers who were sent to apprehend and bring him before the High Priests and Pharisees.
By the First He caught those many who believed in his name, when they saw the Miracles which He did. John 2.23. (b) By the second He enclosed his very enemies, those Officers who were sent to apprehend and bring him before the High Priests and Pharisees.
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and diseased man, the subiect of this Text. First He heales him with the the bare word of his mouth, Surge & tolle grabatum, verse 8. Him who by ordinarie meanes could not be healed in 38. yeares before, verse 5. Secondly He leaues him not here,
and diseased man, the Subject of this Text. First He heals him with the the bore word of his Mouth, Surge & Take grabatum, verse 8. Him who by ordinary means could not be healed in 38. Years before, verse 5. Secondly He leaves him not Here,
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Behold thou that wert thus many years scourged for thy sinnes, art now through mercy restored to thy perfect health, take heede least falling into the same sinnes againe thou pull downe Gods iudgements after a more fearefull manner:
Behold thou that Wertenberg thus many Years scourged for thy Sins, art now through mercy restored to thy perfect health, take heed lest falling into the same Sins again thou pull down God's Judgments After a more fearful manner:
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Behold thou art made whole, &c. Out of which words, without vexing them either with curiositie or multiplicitie of diuisiō, arise naturally these 3. parts 1. Commemoratio beneficij. Beholde thou arte made whole 2. Commonitio, officij. Sinne no more 3. Comminatio supplicij. Least a worse thing come vnto thee.
Behold thou art made Whole, etc. Out of which words, without vexing them either with curiosity or Multiplicity of division, arise naturally these 3. parts 1. Commemoration beneficij. Behold thou art made Whole 2. Commonitio, officij. Sin no more 3. Comminatio supplicij. lest a Worse thing come unto thee.
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Nor a vaine repetition of ostentation in our Sauiour, for thē it would haue run in the first person, Ecce sanum te feci, as it is noted in the character of the proud man.
Nor a vain repetition of ostentation in our Saviour, for them it would have run in the First person, Ecce Sanum te Feci, as it is noted in the character of the proud man.
But it is a note of Remembrance & consideration vttered to this end, that the benefit of God so plentifully bestowed vpon him should not now be written in the dust to be blown away with the slight blast of forgetfulnesse,
But it is a note of Remembrance & consideration uttered to this end, that the benefit of God so plentifully bestowed upon him should not now be written in the dust to be blown away with the slight blast of forgetfulness,
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And with good reason, for the very Heathen could taxe the whole kinde for want of this vertue, comparing man in this regard NONLATINALPHABET, to a bottomlesse vessel that transmits what euer is put into the same.
And with good reason, for the very Heathen could Tax the Whole kind for want of this virtue, comparing man in this regard, to a bottomless vessel that transmits what ever is put into the same.
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Take a tast of it in the Israelites, Gods most obliged people, who had such sensible feelings of his fauor as they might be iustly tearmed by the Philosophers word NONLATINALPHABET burthened with his benefits:
Take a taste of it in the Israelites, God's most obliged people, who had such sensible feelings of his favour as they might be justly termed by the Philosophers word burdened with his benefits:
and it was dried, led them in the deepe as in the wildernes, causing the waters to couer their oppressors, &c. Then beleeued they his words & laud praises to his name, Psal. 106.12.
and it was dried, led them in the deep as in the Wilderness, causing the waters to cover their Oppressors's, etc. Then believed they his words & laud praises to his name, Psalm 106.12.
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or least we might impute them to our owne deserts, sacrificing to our own nets and kissing our owne hands as the Prophet hath it for catching and procuring the same, our blessed Sauiour stirres vp this restored man,
or lest we might impute them to our own deserts, sacrificing to our own nets and kissing our own hands as the Prophet hath it for catching and procuring the same, our blessed Saviour stirs up this restored man,
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and in him all that enioy the like benefit to tast and consider how good the Lord hath beene vnto vs. Behold. The matter followes. Thou art made whole.
and in him all that enjoy the like benefit to taste and Consider how good the Lord hath been unto us Behold. The matter follows. Thou art made Whole.
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The benefite of health may challenge all possible thankes at any mans hand — Vt corpus redimas, &c. skinne for skinne and all that a man hath will He giue for his life, was the last and the best argument the Diuell could vse to infringe Iobs faith and confidence:
The benefit of health may challenge all possible thanks At any men hand — Vt corpus redimas, etc. skin for skin and all that a man hath will He give for his life, was the last and the best argument the devil could use to infringe Jobs faith and confidence:
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and therefore the Prophet makes it a great part of his happie man NONLATINALPHABET to bee sound of winde and limbe, for — Si capiti bene, &c. If it be well with vs in the whole structure of our body can princely riches adde more,
and Therefore the Prophet makes it a great part of his happy man to be found of wind and limb, for — Si Capiti bene, etc. If it be well with us in the Whole structure of our body can princely riches add more,
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yea they cannot yeeld so much happinesse of themselues, NONLATINALPHABET, &c. Neither can the glorious Diademe of a King asswage one whit the ach of his head,
yea they cannot yield so much happiness of themselves,, etc. Neither can the glorious Diadem of a King assuage one whit the Ach of his head,
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1. Of pouertie, as great a disease as the former, — NONLATINALPHABET, no burden more burdensome then pouertie, insomuch as Hecuba beeing brought to that extremitie calles her misfortunes; — NONLATINALPHABET.
1. Of poverty, as great a disease as the former, —, no burden more burdensome then poverty, insomuch as Hecuba being brought to that extremity calls her misfortunes; —.
being numbred among the curses of the Law, yea accounted so great a curse with the Heathen that Plutarch reportes many to auoyde the same, haue beene content to throw themselues headlong from high rockes into the sea preuenting that miserie of life by a sudden and certaine death.
being numbered among the curses of the Law, yea accounted so great a curse with the Heathen that Plutarch reports many to avoid the same, have been content to throw themselves headlong from high Rocks into the sea preventing that misery of life by a sudden and certain death.
2. He was accompanied no doubt with pouerties necessarie attendant Contempt, — Nil habet infaelix paupestas, &c. The poore man is despised of his neighbour, sayes the wisest of men.
2. He was accompanied no doubt with poverties necessary attendant Contempt, — Nil habet infaelix paupestas, etc. The poor man is despised of his neighbour, Says the Wisest of men.
as they did those Galileans whose blood Pilate mingled with their own sacrifice (for refusing to offer for the the health of Caesar, as Theophylact notes it.) They cared not to reach vnto him their helping hand of pity.
as they did those Galileans whose blood Pilate mingled with their own sacrifice (for refusing to offer for thee the health of Caesar, as Theophylact notes it.) They cared not to reach unto him their helping hand of pity.
and the more insufferable to the patient beeing of no lesse then thirty eight yeares regiment, whereby it had gathered together such a multitude of ill-affected humours,
and the more insufferable to the patient being of no less then thirty eight Years regiment, whereby it had gathered together such a multitude of ill-affected humours,
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4. Such a grieuous disease of the body could not but cause as grieuous diseases in the minde by reason of that Sympathie or compassion betweene these two yoake-fellowes:
4. Such a grievous disease of the body could not but cause as grievous diseases in the mind by reason of that sympathy or compassion between these two yoke-fellows:
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the first whereof is a longing expectation of the bodies ease and her quiet from the troubled water, for Quatannis id factum, and it cured all manner diseases whatsoeuer, vers. 4. Now Carnifices a• … mi mora & expectatio.
the First whereof is a longing expectation of the bodies ease and her quiet from the troubled water, for Quatannis id factum, and it cured all manner diseases whatsoever, vers. 4. Now Carnifices a• … mi moram & expectatio.
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Expectation is as the hangman of the minde torturing the same betweene the two gives of hope and despaire, Hee well hoped that after the many nights of sorrow, the mourning of ioy now approched wherein he should be restored to his perfect strength,
Expectation is as the hangman of the mind torturing the same between the two gives of hope and despair, He well hoped that After the many nights of sorrow, the mourning of joy now approached wherein he should be restored to his perfect strength,
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but his expectation was wholy frustrated, his hope was with so many deceiuings quite tired that it became hopelesse, which brought one his soule the last of all her diseases, a finall despaire of enioying that miraculous benefite of healing, for he concludes with our Sauiour, that he was alwaies preuented by others who stepped in before him,
but his expectation was wholly frustrated, his hope was with so many deceivings quite tired that it became hopeless, which brought one his soul the last of all her diseases, a final despair of enjoying that miraculous benefit of healing, for he concludes with our Saviour, that he was always prevented by Others who stepped in before him,
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and the feare of death ouerpassed, his pouertie is hereby releeued, his contempt salued, the long continuance in his disease ended, his racking expectation fully satisfied,
and the Fear of death overpassed, his poverty is hereby relieved, his contempt salved, the long Continuance in his disease ended, his racking expectation Fully satisfied,
Wherein the bounty of our blessed Sauiour is yet further extended to him, who in this our example shewes sufficiently that hee is the only true Physitian of mans soule, in that hee makes this mans bodily cure but a preparatiue to the cure of his sicke soule, Fecit quod videri poterat, vt savatetur quod videri non poeerat.
Wherein the bounty of our blessed Saviour is yet further extended to him, who in this our Exampl shows sufficiently that he is the only true physician of men soul, in that he makes this men bodily cure but a preparative to the cure of his sick soul, Fecit quod videri poterat, vt savatetur quod videri non poeerat.
He makes a cure vpon that which was obvious to the eye of man, the body that so hee might make way for the inuisible cure of the minde, and therefore in the next place he shewes him the cause of his miserie which was sinne,
He makes a cure upon that which was obvious to the eye of man, the body that so he might make Way for the invisible cure of the mind, and Therefore in the next place he shows him the cause of his misery which was sin,
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For the first, whether it bee a sinne against the first or second table, Obseruatio legis est copulatiua; Holines and righteousnesse are ioyned together in the Benedict, holinesse towards God,
For the First, whither it be a sin against the First or second table, Observation Legis est copulatiua; Holiness and righteousness Are joined together in the Benedict, holiness towards God,
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& creatour of nature God himselfe, and therfore by him only may it be dispēsed withall, which the schoolemen acknowledge in that theologicall axiome, Praescripta legis naturalis non sunt dispensabilia:
& creator of nature God himself, and Therefore by him only may it be dispensed withal, which the Schoolmen acknowledge in that theological axiom, Praescripta Legis Naturalis non sunt dispensabilia:
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2. Quantulumcunque, Not onely those monstrous sinnes of the olde world, or those crying sinnes of Sodom, Gomorrha, Niniuie, which were so bold and impudent as to aduance themselues before the face of Almighty God, but euen small sinnes as wee esteeme them,
2. Quantulumcunque, Not only those monstrous Sins of the old world, or those crying Sins of Sodom, Gomorrha, Nineveh, which were so bold and impudent as to advance themselves before the face of Almighty God, but even small Sins as we esteem them,
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for the small egge of the Cockatrice will in time prooue a deuouring serpent, and if the little theeues get once in at the windowes, they will soone set open the doores for the great ones to enter and despoyle vs, Quid interest (sayes S. Augustine ) vtrum vuo grandi fluctu nauis obruatur, &c. what skils it whether the shipsuffer wracke from one huge billow that ouerwhelmes her,
for the small egg of the Cockatrice will in time prove a devouring serpent, and if the little thieves get once in At the windows, they will soon Set open the doors for the great ones to enter and despoil us, Quid Interest (Says S. Augustine) Utum vuo Grandi fluctu nauis obruatur, etc. what skills it whither the shipsuffer wrack from one huge billow that overwhelms her,
As first, whether they be sinnes of age or sinnes of youth, Detur aliquid aetati was but a heathen mans diuinity, Christ shed his warmest blood for them,
As First, whither they be Sins of age or Sins of youth, Detur Aliquid Aetati was but a heathen men divinity, christ shed his warmest blood for them,
and therefore Saint Iohn writes to the young man especially because they are strong and able to beare the burden of the day, yea Contra assiduum Antiochum generose pugnet emnis aetas, As it is rendred out of Nazian. For such is Gods husbandry as no season prooues vnseasonable for sowing the seedes of piety, sow thy seeds in the morning and in the euening let not thy hand rest.
and Therefore Saint John writes to the young man especially Because they Are strong and able to bear the burden of the day, yea Contra assiduum Antiochum generous pugnet emnis Aetas, As it is rendered out of Nazian. For such is God's Husbandry as no season Proves unseasonable for sowing the seeds of piety, sow thy seeds in the morning and in the evening let not thy hand rest.
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If the cholerick were priuiledged from the praedominancie of that humour to cast forth his sudden flashes of wrath and reuenge, Lamec might iustifie the killing a man in his wound and a yong man in his hurt.
If the choleric were privileged from the predominancy of that humour to cast forth his sudden flashes of wrath and revenge, Lamech might justify the killing a man in his wound and a young man in his hurt.
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If the melancholicke might harbour darke and dismall thoughts and bring forth desperate effects, discontented Achitophel might make a long letter of himselfe without praeiudice to the letter of Gods Law.
If the melancholic might harbour dark and dismal thoughts and bring forth desperate effects, discontented Ahithophel might make a long Letter of himself without praeiudice to the Letter of God's Law.
3. Whether they bee sinnes of conformitie, As to pride it with the Spaniard, to drinke drunke with the Dutch, to be light of promise with the Carthaginian, to play the lyer with the Cretensian,
3. Whither they be Sins of conformity, As to pride it with the Spaniard, to drink drunk with the Dutch, to be Light of promise with the Carthaginian, to play the liar with the Cretan,
For the time was when Regulus would rather returne to Carthage vpon his faith giuen though to the most exquisite torments then to haue slipped away by a mentall elusion.
For the time was when Regulus would rather return to Carthage upon his faith given though to the most exquisite torments then to have slipped away by a mental elusion.
Thus wee reade of the riuer Alphaeus that it conuaies it selfe through the Sea breaking forth to his beloued Arethusa, and yet participates no whit with the seaes brackish humor;
Thus we read of the river Alphaeus that it conveys it self through the Sea breaking forth to his Beloved Arethusa, and yet participates no whit with the Seas brackish humour;
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yet forasmuch as He did it neither authoritatiue, being no Priest, nor ex mandato speciali, by any speciall command or secret insinuation of Gods Spirit moouing him thereto,
yet forasmuch as He did it neither authoritative, being no Priest, nor ex Commandment Speciali, by any special command or secret insinuation of God's Spirit moving him thereto,
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Here then, In ordine ad bonum spirituale for the Popes power in temporals ouer the Lords Annointed to vpholde the Arke of Gods seruice will prooue but ordo inordinatus, being neither primatiue in himselfe,
Here then, In Order ad bonum spiritual for the Popes power in temporals over the lords Anointed to uphold the Ark of God's service will prove but ordo inordinatus, being neither primitive in himself,
and therefore Super aspidem & basitiscum was as violently rent from Christ by Pope Alexander, as iniuriously put vpon the sacred neck of the Emperour by the foote of more then Luciferian pride.
and Therefore Super aspidem & basitiscum was as violently rend from christ by Pope Alexander, as injuriously put upon the sacred neck of the Emperor by the foot of more then Luciferian pride.
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how then can the Pope Vicar that which was neuer committed or transmitted vnto him: It remaines, that this indirect intension proues a direct vsurpation.
how then can the Pope Vicar that which was never committed or transmitted unto him: It remains, that this indirect intention Proves a Direct usurpation.
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And here likewise falles their opinion who are so far from vpholding as they bend all their intensions to the pulling down of the Arke of Gods seruice in regard of decent orders, comely rites, beutiful ceremonies, &c. Let vs begin with the fountaine from whence these vnhallowed intensions haue their origination, we shall finde that to bee an Erroneous conscience spurred on by vnaduised zeale, I cal it erroneous quia cōscientia nunquam obligat in virtute propria, sed in virtute praecepti diuini, it binds not by vertue of its own direction,
And Here likewise falls their opinion who Are so Far from upholding as they bend all their intentions to the pulling down of the Ark of God's service in regard of decent order, comely Rites, beautiful ceremonies, etc. Let us begin with the fountain from whence these unhallowed intentions have their origination, we shall find that to be an Erroneous conscience spurred on by unadvised zeal, I call it erroneous quia cōscientia Never obligate in virtute propria, said in virtute Precepts Divine, it binds not by virtue of its own direction,
For in such things plus obligat praeceptum principis & praelati quam propria conscientia, (saies Hales ) Our conscience in such cases must bee captiuated to lawfull authoritie.
For in such things plus obligate Precept principis & Praelati quam propria conscientia, (Says Hales) Our conscience in such cases must be captivated to lawful Authority.
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And therefore the streame of such intensions must beginne at this true fountaine, and not issue out of the broken pits of euery mechanicall phansie and inuention.
And Therefore the stream of such intentions must begin At this true fountain, and not issue out of the broken pits of every mechanical fancy and invention.
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Yet as the Philosoper said of a law politicall though it bee in it selfe most perfect & streight, the Iudge by his wresting interpretation might make it NONLATINALPHABET peruerse and crooked:
Yet as the Philosopher said of a law political though it be in it self most perfect & straight, the Judge by his wresting Interpretation might make it perverse and crooked:
so may we say of Gods law, especially if vnlettered folke haue the interpretatiō therof in their hand, to the which is required the greatest art and science.
so may we say of God's law, especially if unlettered folk have the Interpretation thereof in their hand, to the which is required the greatest art and science.
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If any say the text is plaine, the letter apparent, S. Nazian. answers that Studium litterae est pallium iniquitatis, the sticking too much to the letter in generall is the cloake of much impietie, Did not Arrius fall into his haeresie by holding himselfe to the letter, Pater maior me. Ioh. 4. Did not the Donatists goe about to prooue theirs to be the only true Church by the letter of the text. Cant. 1.6.
If any say the text is plain, the Letter apparent, S. Nazian. answers that Studium litterae est pallium iniquitatis, the sticking too much to the Letter in general is the cloak of much impiety, Did not Arius fallen into his heresy by holding himself to the Letter, Pater maior me. John 4. Did not the Donatists go about to prove theirs to be the only true Church by the Letter of the text. Cant 1.6.
Tell mee where thou feedest and where thou lyest at noone, Vti cubas in meridie, They would prooue from hence Ecclesiam ad solam meridionalem plagam quam ipsi incolebant redactam, that the True Church was only to bee found in those Southerne parts which they inhabited,
Tell me where thou Feedest and where thou liest At noon, Vti cubas in meridie, They would prove from hence Church ad Solam meridionalem Plague quam ipsi incolebant redactam, that the True Church was only to be found in those Southern parts which they inhabited,
but it fared with them as it did with those of whom Salomon, They that wring their nose fetch out blood, which S. Gregorie interprets, That they who wring, wrest,
but it fared with them as it did with those of whom Solomon, They that wring their nose fetch out blood, which S. Gregory interprets, That they who wring, wrest,
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or misinterpret Scripture (a thing incident to vnlearned people as appeares in the 2. Pet. 3.16.) they bring forth aut haeresim aut phrenesim, either an haeresie or a phrensie.
or misinterpret Scripture (a thing incident to unlearned people as appears in the 2. Pet. 3.16.) they bring forth Or haeresim Or phrenesim, either an heresy or a frenzy.
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The time shal come that they shall be ashamed of their visions, & shall say I am no Prophet, I am an husbandman, man taught me to be an heard man from my youth vp.
The time shall come that they shall be ashamed of their visions, & shall say I am no Prophet, I am an husbandman, man taught me to be an herd man from my youth up.
Thirdly, for the End terminating, what is their scope but Innouation A monster in a well established Church breeding more euils then euer did the lake Lerna.
Thirdly, for the End terminating, what is their scope but Innovation A monster in a well established Church breeding more evils then ever did the lake Lerna.
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but in matter of Church order nec noue nec noua, neither noueltie of manner nor of matter ought to be enforced, since ipsa mutatio consuetudinis, &c. the change of an ancient custome in the Church,
but in matter of Church order nec Novel nec noua, neither novelty of manner nor of matter ought to be Enforced, since ipsa Change consuetudinis, etc. the change of an ancient custom in the Church,
Hence is it that the holy Ghost bids vs not to remooue the auncient bounds which our forefathers haue set, teaching by this allegory not to bring innouations into the Church contrary to what wee haue receiued from godly antiquity,
Hence is it that the holy Ghost bids us not to remove the ancient bounds which our Forefathers have Set, teaching by this allegory not to bring innovations into the Church contrary to what we have received from godly antiquity,
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This was the case of Donatus, first hee breakes downe the hedge by innouation, then the serpent bites and stings him on forward to fall into open scisme with Caecilianus the godly Bishop of Carthage & his orthodoxal Church, Postea scisma in haeresim commutauit.
This was the case of Donatus, First he breaks down the hedge by innovation, then the serpent bites and stings him on forward to fallen into open Schism with Caecilian the godly Bishop of Carthage & his orthodoxal Church, Postea Schisma in haeresim commutauit.
This may be the cause why S. Paul does earnestly wish, that they were cut off who did disturb the Galatians foreseeing that by the Schismes and dissentions the seamelesse coate of Christ the Embleme of his Church (as S. Cyprian hath it) might by these meanes bee rent and torne asunder.
This may be the cause why S. Paul does earnestly wish, that they were Cut off who did disturb the Galatians Foreseeing that by the Schisms and dissensions the Seamless coat of christ the Emblem of his Church (as S. Cyprian hath it) might by these means be rend and torn asunder.
These intensions therefore cannot attaine their wished end, but according to the saying of Gamaliel because they haue proceeded from man and not from God they haue neuer taken place but receiued Vzzahs doome Perez-Vzzah to bee diuided and scattered euen from our late Queenes regiment vnto this present time and therfore let such Innouators apprehend this admonition: Sinne no more.
These intentions Therefore cannot attain their wished end, but according to the saying of Gamaliel Because they have proceeded from man and not from God they have never taken place but received Vzzahs doom Perez-Vzzah to be divided and scattered even from our late Queens regiment unto this present time and Therefore let such Innovators apprehend this admonition: Sin no more.
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But if no more, then our spirituall resurrection from the graue of sinne must be speedie and constant, speedy euen from the present period of time constant, to the last point of life;
But if no more, then our spiritual resurrection from the graven of sin must be speedy and constant, speedy even from the present Period of time constant, to the last point of life;
For the first, that it ought to be without delation the bodily, Physitian teaches that NONLATINALPHABET, the infected parts of the body, the more they are cherished, the more they are endamaged:
For the First, that it ought to be without delation the bodily, physician Teaches that, the infected parts of the body, the more they Are cherished, the more they Are endamaged:
so fares it with a soule habituated in sinne by a frequent custome in sinning, the conscience becomes so seared and the heart so hardned as they will not receiue the soft impression of Gods spirit, it proouing as easie to recouer a dead man in body as a sicke man in soule who is growne into yeares of sinne,
so fares it with a soul habituated in sin by a frequent custom in sinning, the conscience becomes so seared and the heart so hardened as they will not receive the soft impression of God's Spirit, it proving as easy to recover a dead man in body as a sick man in soul who is grown into Years of sin,
And as it must bee speedy, so must it be constant, for Non initia Christianorum sed fines coronantur, because one may begin in the spirit but end in the flesh, and therfore as in the Olympicke games not the fairest nor the strongest NONLATINALPHABET, &c,
And as it must be speedy, so must it be constant, for Non Initia Christians said fines coronantur, Because one may begin in the Spirit but end in the Flesh, and Therefore as in the Olympic games not the Fairest nor the Strongest, etc.,
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so in the Christian warfare against our ghostly enemies, sin, hell, Satan, if wee continue faithfull vnto the death, God will giue vs the crowne of life. Sinne no more.
so in the Christian warfare against our ghostly enemies, since, hell, Satan, if we continue faithful unto the death, God will give us the crown of life. Sin no more.
Iust for wee are for the most part no sooner confirmed in health and strength but we are ready to summon vp our forces, and giue vp our members as weapons of vnrighteousnesse to sinne,
Just for we Are for the most part no sooner confirmed in health and strength but we Are ready to summon up our forces, and give up our members as weapons of unrighteousness to sin,
Thus the Israelites when they waxed fat, and in good liking spurned with their heele, therefore they forsooke God that made them and regarded not the strong God of their saluation:
Thus the Israelites when they waxed fat, and in good liking spurned with their heel, Therefore they forsook God that made them and regarded not the strong God of their salvation:
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To such the saying of Seneca might fitly be applyed Tutius aegrotassent when they turne this gift of God into wantonnesse and abuse their strength to the powring in of much wine and bearing strong drink.
To such the saying of Senecca might fitly be applied Tutius aegrotassent when they turn this gift of God into wantonness and abuse their strength to the Pouring in of much wine and bearing strong drink.
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And necessary, for NONLATINALPHABET, the life of sinne is the death of the soule, and therefore the widow that gaue her selfe ouer to lustfull pleasures NONLATINALPHABET, her liuing body was but the sepulcher of her dead soule, But how shall wretched man — Cuius conceptio culpa est. Who euen in his conception is warmed in vncleane blood through originall contagion, and stayes not there but in a short progresse of time does ponere Adam super Adam by his actuall transgressions being more lame in his soule,
And necessary, for, the life of sin is the death of the soul, and Therefore the widow that gave her self over to lustful pleasures, her living body was but the sepulcher of her dead soul, But how shall wretched man — Cuius conceptio culpa est. Who even in his conception is warmed in unclean blood through original contagion, and stays not there but in a short progress of time does ponere Adam super Adam by his actual transgressions being more lame in his soul,
then this lame man was erewhile in his body bee capable of Christs admonition? Can a badde tree bring forth good fruite? Doe men gather grapes from thornes,
then this lame man was erewhile in his body be capable of Christ admonition? Can a bad tree bring forth good fruit? Doe men gather grapes from thorns,
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1. If a mā haue a feruēt desire not to sinne, as the prophet Dauid said, Oh that I were so vpright that I might keepe thy commaundements and as the Hart brayeth after the water brooks, so panteth my soule after thee oh Lord, Magna pars bonitatis velle fieri bonum, it is a great step vnto goodnes to desire to be good.
1. If a man have a fervent desire not to sin, as the Prophet David said, O that I were so upright that I might keep thy Commandments and as the Heart Brayeth After the water brooks, so pants my soul After thee o Lord, Magna pars bonitatis velle fieri bonum, it is a great step unto Goodness to desire to be good.
Then God accepts the will for the deede, then is he pronounced blessed, because his wickednes is forgiuen and his sinne is couered in which sence Saint Augustine, Tum tota lex impletur, quando quicquid non fit, ignoscitur.
Then God accepts the will for the deed, then is he pronounced blessed, Because his wickedness is forgiven and his sin is covered in which sense Saint Augustine, Tum tota lex impletur, quando quicquid non fit, ignoscitur.
The sinne of recidiuation was thought so great that the Nouatians would yeeld no place for repentance to such delinquents grounding their assertion vpon the 6. of the Hebr. and the fourth verse.
The sin of recidivation was Thought so great that the Novatians would yield no place for Repentance to such delinquents grounding their assertion upon the 6. of the Hebrew and the fourth verse.
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It is impossible that they which were once enlightned if they fall away should bee renewed by repentance, whose eyes (say they) were twice opened, whom did our Sauiour rayse the second time from death to life, not Lazarus whom hee loued,
It is impossible that they which were once enlightened if they fallen away should be renewed by Repentance, whose eyes (say they) were twice opened, whom did our Saviour raise the second time from death to life, not Lazarus whom he loved,
but of falling away from God by a generall and finall apostacie as some of the Iewes had done, who after they had giuen vp their names to Christ, to fight vnder his banner revolted to Iudaisme, renoūcing that part which they might haue had in Christ the sonne of Dauid: Yet surely this often relapse into sin is exceeding dangerous, if we argue by way of comparison with those diseases of the body, they do for the most part in short time depriue it of life it selfe,
but of falling away from God by a general and final apostasy as Some of the Iewes had done, who After they had given up their names to christ, to fight under his banner revolted to Judaism, renouncing that part which they might have had in christ the son of David: Yet surely this often relapse into since is exceeding dangerous, if we argue by Way of comparison with those diseases of the body, they do for the most part in short time deprive it of life it self,
So fares it with the soule through the manifolde batteries of the same sinnes, the life of grace may be quite extinquished, what was the end of that man whose vncleane spirit beeing gone out returned againe, NONLATINALPHABET, the last of that man was worse then the beginning:
So fares it with the soul through the manifold batteries of the same Sins, the life of grace may be quite extinguished, what was the end of that man whose unclean Spirit being gone out returned again,, the last of that man was Worse then the beginning:
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Such was the case of Iulian the Apostate after he had reuolted to paganisme then the Deuill made him his owne, then hee plunged him in all those diabolicall arts which those instruments of Satan Porphyrie & his associates taught him,
Such was the case of Iulian the Apostate After he had revolted to paganism then the devil made him his own, then he plunged him in all those diabolical arts which those Instruments of Satan Porphyry & his associates taught him,
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then he playes the part of a sauage beast against the poore Christians, being ioyned with the deuil against God and his Christ, dying with that blasphemous scoffe in his mouth Vicisti Galilaee. So we reade in the life of Lucian the Atheist after his Apostacie from the Christian profession, he falls blasphemously vpon Christ, cals him NONLATINALPHABET, floutes and scoffes at all religion,
then he plays the part of a savage beast against the poor Christians, being joined with the Devil against God and his christ, dying with that blasphemous scoff in his Mouth Vicisti Galilee. So we read in the life of Lucian the Atheist After his Apostasy from the Christian profession, he falls blasphemously upon christ, calls him, flouts and scoffs At all Religion,
& is angry with himselfe for being so vnaduised as to take that profession vpon him which got him nothing but an elongation of his name from Lucius to Lucianus. This sinne therefore of backsliding, of returning with the dogge to the vomit,
& is angry with himself for being so unadvised as to take that profession upon him which god him nothing but an elongation of his name from Lucius to Lucianus. This sin Therefore of backsliding, of returning with the dog to the vomit,
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and the swine to her wallowing in the mire of sin, by how much it exceeds in greatnesse by so much it deserues a greater punishmēt, almighty God as that heathen Plato could note, it does NONLATINALPHABET alwayes play the Geomitrician, not diuiding by lot or by chance,
and the Swine to her wallowing in the mire of since, by how much it exceeds in greatness by so much it deserves a greater punishment, almighty God as that heathen Plato could note, it does always play the Geomitrician, not dividing by lot or by chance,
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He that is angry with his brother vnaduisedly is culpable of iudgement, Hee that calles him Raca, (which Theophylact translates NONLATINALPHABET) shall be punished by the councell, but he that cals him foole shal be punished with hell fyer.
He that is angry with his brother unadvisedly is culpable of judgement, He that calls him Raca, (which Theophylact translates) shall be punished by the council, but he that calls him fool shall be punished with hell fire.
So in the prophet Amos for three transgressions and for foure, thats for seuen, a finite for an infinite, God will shew no fauour, He will not turn vnto Iudah,
So in the Prophet Amos for three transgressions and for foure, thats for seuen, a finite for an infinite, God will show no favour, He will not turn unto Iudah,
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almighty God follows the pursuit of sinning, by a gradation of punishing Iudah was like them that remoued the bounds, that is, subuerted all order of true religion, Ephraim walked after the commandement, to wit, of Ieroboam which made Israel to sinne,
almighty God follows the pursuit of sinning, by a gradation of punishing Iudah was like them that removed the bounds, that is, subverted all order of true Religion, Ephraim walked After the Commandment, to wit, of Jeroboam which made Israel to sin,
then went Ephraim vnto Ashur and sent vnto king Iareb, forsaking God and making flesh their arme, resting themselues vpon the brittle reede of mans strength,
then went Ephraim unto Ashur and sent unto King Jareb, forsaking God and making Flesh their arm, resting themselves upon the brittle reed of men strength,
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therfore will I be to Ephraim as a Lyon, and to the house of Iudah as a Lyons whelpe, the Lyon is fierce and cruell but the Lyons whelpe is more bold (saies Plinie ) for want of experience,
Therefore will I be to Ephraim as a lion, and to the house of Iudah as a Lyons whelp, the lion is fierce and cruel but the Lyons whelp is more bold (Says Pliny) for want of experience,
As for eternall, S. Aug. tels vs, Si impius peccat in suo aeterno, Deus puniet in suo aeterno, if wretched man make no end in sinning (walking in a circle of sinne as Dauid speakes of the wicked (with his amplius, yet a little more sleepe, at least a little slumber in sinne, God for iustice sake must make no end of punishing with his deterius, worser and worser, making those temporall plagues but as a praeludium to those aeternall ones, where the worme of conscience neuer dyeth and the fire of Gods vengeance is vnquenchable,
As for Eternal, S. Aug. tells us, Si Impius peccat in Sue aeterno, Deus puniet in Sue aeterno, if wretched man make no end in sinning (walking in a circle of sin as David speaks of the wicked (with his Amplius, yet a little more sleep, At least a little slumber in sin, God for Justice sake must make no end of punishing with his Deterius, Worse and Worse, making those temporal plagues but as a praeludium to those Eternal ones, where the worm of conscience never Dies and the fire of God's vengeance is unquenchable,
1. From the commemoration of the benefit receiued, It teaches that Beneficium excitat officium, Gods bountifulnesse ought to stirre vp our thankfulnesse.
1. From the commemoration of the benefit received, It Teaches that Beneficium excitat officium, God's bountifulness ought to stir up our thankfulness.
For as in euery donation there is a Giuer & a Receiuer, so there ought to be a thanksgiuer, otherwise the knot of the three Graces is vnloosed and vertue is dishonoured.
For as in every donation there is a Giver & a Receiver, so there ought to be a thanksgiver, otherwise the knot of the three Graces is unloosed and virtue is dishonoured.
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What if wee compare our condition to the case of this diseased man, we were bruised and wounded by that subtle Serpent, who supplanted the first Adam, and behold wee are made whole by the pretious balme of the second Adam his righteousnesse, He was broken for our sinnes and by his stripes wee are healed:
What if we compare our condition to the case of this diseased man, we were Bruised and wounded by that subtle Serpent, who supplanted the First Adam, and behold we Are made Whole by the precious balm of the second Adam his righteousness, He was broken for our Sins and by his stripes we Are healed:
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What remaines but that we should apply this note of remembrance to our selues, and so be stirred vp to offer alwaies to God the sacrifice of praise and thanksgiuing for our happie deliuerance,
What remains but that we should apply this note of remembrance to our selves, and so be stirred up to offer always to God the sacrifice of praise and thanksgiving for our happy deliverance,
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and so much the more, because it is more thanks-worthy that Christ hath healed our diseased soules, quam quod sanarit languores corporum moriturorum, then if He had restored our mortall bodies to perfect health.
and so much the more, Because it is more thanks-worthy that christ hath healed our diseased Souls, quam quod sanarit languores corporum moriturorum, then if He had restored our Mortal bodies to perfect health.
as Irreligion towards the Gods, disobedience towards our parents, neglect of the welfare of our coūtrey, which caused the ancient Graecians saies Arist. to place the temple of Thankes in the middest of the streete NONLATINALPHABET that being obvious to theeie it might alwaies put men in minde of remuneration:
as Irreligion towards the God's, disobedience towards our Parents, neglect of the welfare of our country, which caused the ancient Greeks Says Arist. to place the temple of Thanks in the midst of the street that being obvious to theeie it might always put men in mind of remuneration:
This temple was placed euen in the midst of Dauids heart, who pondering with himselfe the infinite mercies and benefits He had receiued at Gods hands, breakes forth with A Quid retribuam? What shall I render vnto God for all the benefits,
This temple was placed even in the midst of David heart, who pondering with himself the infinite Mercies and benefits He had received At God's hands, breaks forth with A Quid retribuam? What shall I render unto God for all the benefits,
And with good reason, for euen the sencelesse creatures may teach man his lesson, All the riuers goe into the Sea (sayes Ecclesiast. ) shewing themselues tributaries to that place from whence they haue their originall: So euery good gift temporall;
And with good reason, for even the senseless creatures may teach man his Lesson, All the Rivers go into the Sea (Says Ecclesiatest.) showing themselves tributaries to that place from whence they have their original: So every good gift temporal;
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spirituall, eternall, flowing vnto man from the Ocean of Gods goodnesse, man is bound by the law of retaliation to returne vnto him with all possible thankes for the same.
spiritual, Eternal, flowing unto man from the Ocean of God's Goodness, man is bound by the law of retaliation to return unto him with all possible thanks for the same.
The ancient Heathen dreamed that many maladies were of a diuine nature, and from thence had power to subdue the strength and courage of the strongest body, whereupon Plinie notes it that the Romans dedicated a Temple to the Goddesse Feuer to the end, that whereas her Deitie could doe them small good,
The ancient Heathen dreamed that many maladies were of a divine nature, and from thence had power to subdue the strength and courage of the Strongest body, whereupon Pliny notes it that the Roman dedicated a Temple to the Goddess Fever to the end, that whereas her Deity could do them small good,
Blasphemous Porphyrie referred the contagion of the citie to the profession of Christian religion, because after that had once gotten head Aesculapius the God of health was neglected. The Greeke Poet — NONLATINALPHABET.
Blasphemous Porphyry referred the contagion of the City to the profession of Christian Religion, Because After that had once got head Aesculapius the God of health was neglected. The Greek Poet —.
they walke broad of their owne accord vncontrolled, but the Philosopher more truly yet after his naturall manner that diseases are not NONLATINALPHABET, after the determinate councel of nature:
they walk broad of their own accord uncontrolled, but the Philosopher more truly yet After his natural manner that diseases Are not, After the determinate council of nature:
because Nature is not a step-mother seeking to destroy her children, Sed NONLATINALPHABET, by a certaine consequence which the Physitian teaches to arise from the disproportion of the foure Primarie qualities Hotte, Colde, Moist, Dry, especially heate and moysture,
Because Nature is not a stepmother seeking to destroy her children, Said, by a certain consequence which the physician Teaches to arise from the disproportion of the foure Primaries qualities Hot, Cold, Moist, Dry, especially heat and moisture,
when any of these vsurpe a tyranny ouer the rest, the whole fabricke of this little world our body is put out of frame by the rebellious humours, striuing to ouer-master one another.
when any of these usurp a tyranny over the rest, the Whole fabric of this little world our body is put out of frame by the rebellious humours, striving to overmaster one Another.
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it flowes with such a sourse as it ouerflowes the whole vessell, who if He had not sinned, he had neuer been subiect to the arrest of any disease whatsoeuer:
it flows with such a source as it overflows the Whole vessel, who if He had not sinned, he had never been Subject to the arrest of any disease whatsoever:
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defect in nature, against the 1. vniuersal iustice should so haue preuayled with men, that neither offence should haue beene giuen, nor defence required.
defect in nature, against the 1. universal Justice should so have prevailed with men, that neither offence should have been given, nor defence required.
Againe, the second the fiercest of beasts should haue been in such subiection to man that the litle child might haue plaied on the hole of the Basilik without hurt:
Again, the second the Fiercest of beasts should have been in such subjection to man that the little child might have played on the hold of the Basilica without hurt:
and against the third he should haue had optimum qualitatum temperamentum perfectae sanitatis, Such an equal temperature of these prime qualities as one should neuer haue bin praedominate ouer the other, the humour radicall being maintained by the tree of life:
and against the third he should have had optimum qualitatum temperamentum perfectae sanitatis, Such an equal temperature of these prime qualities as one should never have been predominate over the other, the humour radical being maintained by the tree of life:
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But by his disobedience forfeiting this large charter of his immunities to his soueraign Lord, Tunc noua febrìum, Terris incubuit cohors, a whole army of maladies seazed one mans body tugging & hailing him to his long home, the Palsie shakes him the crampe pinches him, the megrime possesses the head, the squinācy seazes the throate, the feuer hectique apprehends the whole body, vntill the keepers of his house begin to tremble,
But by his disobedience forfeiting this large charter of his immunities to his sovereign Lord, Tunc noua febrìum, Terris incubuit Cohors, a Whole army of maladies seized one men body tugging & hailing him to his long home, the Palsy shakes him the cramp pinches him, the megrime Possesses the head, the squinancy seizes the throat, the fever hectic apprehends the Whole body, until the keepers of his house begin to tremble,
The conclusion is, That multiplication of sinne does necessarily inferre multiplication of misery, and that in regard of punishment both Temporall and Eternall.
The conclusion is, That multiplication of sin does necessarily infer multiplication of misery, and that in regard of punishment both Temporal and Eternal.
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For the first the Heathen said it, Qui alium ebrius percusserit, and that whosoeuer beeing in his cups did strike his fellow should receiue double punishment, because his sin was doubled:
For the First the Heathen said it, Qui Alium ebrius percusserit, and that whosoever being in his cups did strike his fellow should receive double punishment, Because his since was doubled:
shal man be thus iust, and shal not the iudge of all the world doe right? yea surely, the sentence is already gone out of Gods owne mouth, Reward her double according to her works, and as much as she hath glorified her selfe & liued in pleasure,
shall man be thus just, and shall not the judge of all the world do right? yea surely, the sentence is already gone out of God's own Mouth, Reward her double according to her works, and as much as she hath glorified her self & lived in pleasure,
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And S. Chrysostome renders a reason on Gods behalfe why he should thus prosecute reuenge vpon refractary sinners, Si grauem priorum scelerū paenam dederimus, &c. If we haue beene formerly chasticed for our faults and no whit bettered, wee prepare for our selues the seuerer punishment because wee seeme either Stupidi sencelesse stocks more dull then the Asse who wil hearken to the admonition of the whippe though he be the dullest creature:
And S. Chrysostom renders a reason on God's behalf why he should thus prosecute revenge upon refractory Sinners, Si grauem priorum scelerū paenam dederimus, etc. If we have been formerly chastised for our Faults and no whit bettered, we prepare for our selves the severer punishment Because we seem either Stupidi senseless stocks more dull then the Ass who will harken to the admonition of the whip though he be the dullest creature:
Or else Contemptores, contemners of the chastisement of the Lord, spurning at Gods punishments as obdurate Pharao did, who though admonished by many plagues,
Or Else Contemptores, contemners of the chastisement of the Lord, spurning At God's punishments as obdurate Pharaoh did, who though admonished by many plagues,
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then shall hee giue to euery man according to his deedes, not onely in quali, euill for euill, malū paenae for malum culpae, sed in quanto, the greater euil of punishmēt for the greater euil of sin.
then shall he give to every man according to his Deeds, not only in Kuali, evil for evil, malū Paenae for malum Culpae, sed in quanto, the greater evil of punishment for the greater evil of since.
but shall not worke vpon all alike, It shall bee easier for Tyre and Sydon then for Corazin and Bethsaida, yet all fowre shall meete in one place, Hell.
but shall not work upon all alike, It shall be Easier for Tyre and Sidon then for Chorazin and Bethsaida, yet all fowre shall meet in one place, Hell.
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S. Augustine concludes, Vtrumque metuendum, the case of both of them is most fearefull, because as they draw on iniquity with the cords of vanity and sinne as with cartropes:
S. Augustine concludes, Vtrumque metuendum, the case of both of them is most fearful, Because as they draw on iniquity with the cords of vanity and sin as with Cartropes:
whether against the 1. or 2. table, whether small or great, whether sinnes of youth, age, complexion, conformitie, intension, either by a feruent desire, setled reluctation,
whither against the 1. or 2. table, whither small or great, whither Sins of youth, age, complexion, conformity, intention, either by a fervent desire, settled reluctation,
Let vs alwaies be mindfull of God the giuer, to render due thanks for all his blessings, let vs so demeane our selues in all godly conuersation, that though sinne must dwell in our mortall bodies so long as we dwell in this earthly tabernacle,
Let us always be mindful of God the giver, to render due thanks for all his blessings, let us so demean our selves in all godly Conversation, that though sin must dwell in our Mortal bodies so long as we dwell in this earthly tabernacle,
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Which that wee may doe, Christ Iesus our heauenly Physitian who hath left vnto vs this wholesome prescript, of sinning no more, grant vnto euery one of vs:
Which that we may do, christ Iesus our heavenly physician who hath left unto us this wholesome prescript, of sinning no more, grant unto every one of us:
Rom. 13.5. The very Geneua note in 5. Act. 36. Is, that in matters which concerne religion wee must not attempt any thing vnder colour of zeale beside our vocation.
Rom. 13.5. The very Geneva note in 5. Act. 36. Is, that in matters which concern Religion we must not attempt any thing under colour of zeal beside our vocation.
