The Catholique doctor and his spiritual catholicon to cure our sinfull soules a communion-sermon preach'd to the Right Honourable Sr. Robert Foster Lord Chief Justice of the King's bench, and the rest of the reverend judges, and serjeants at law, in Serjeants-Inn in Fleetstreet, on Sunday May the 26th, 1661 / by Matthevv Griffith ...
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The CATHOLIQUE DOCTOR AND His SPIRITƲAL CATHOLICON TO Cure Our SINFULL SOULES. 1 JOHN 1. 7. The Blood of Jesus Christ, his Son, cleanseth us from all Sin.
The CATHOLIC DOCTOR AND His SPIRITƲAL CATHOLICON TO Cure Our SINFUL SOULES. 1 JOHN 1. 7. The Blood of jesus christ, his Son, Cleanseth us from all Sin.
First of a Physician, who is here describ'd not onely by his proper name, Iesus; and his Appellative name, Christ; but also by somewhat that is Relative, His Son; viz. The Son of God, spoken of in the Context,
First of a physician, who is Here described not only by his proper name, Iesus; and his Appellative name, christ; but also by somewhat that is Relative, His Son; viz. The Son of God, spoken of in the Context,
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Fourthly, Of the Patients on whom this Physick works, viz. NONLATINALPHABET, Us. Fifthly, Of the sickness which so much endangers us, NONLATINALPHABET, Sin.
Fourthly, Of the Patients on whom this Physic works, viz., Us. Fifthly, Of the sickness which so much endangers us,, Sin.
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Sixthly, Of the Extent of this mortal disease, insinuated in the Collective, All, all Sin. In the first you may note the transcendent diginity of this Physician;
Sixthly, Of the Extent of this Mortal disease, insinuated in the Collective, All, all Sin. In the First you may note the transcendent diginity of this physician;
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In the fifth Note the extraordinary malignity of the deplorable, and almost desperate malady, which is here call'd Sin. For this Sin is such a sickness as can not possibly be cur'd by any other meanes,
In the fifth Note the extraordinary malignity of the deplorable, and almost desperate malady, which is Here called Sin. For this since is such a sickness as can not possibly be cured by any other means,
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express'd in this Collective, All; and so St. John 's meaning is to assure us for our comfort that the blood of Christ cures all our sickness, when he saith here, that it cleanseth us from all Sin. These six are the parts;
expressed in this Collective, All; and so Saint John is meaning is to assure us for our Comfort that the blood of christ cures all our sickness, when he Says Here, that it Cleanseth us from all Sin. These six Are the parts;
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Again in opening the former consideration, viz. that of our Saviours Person, I shall take just occasion to speak somewhat both of his names, Jesus, Christ: and also of his natures; the divine, and the humane;
Again in opening the former consideration, viz. that of our Saviors Person, I shall take just occasion to speak somewhat both of his names, jesus, christ: and also of his nature's; the divine, and the humane;
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and indeed it is not improper for any Physician to be stil'd a Saviour, because his principal aim and end is to save his Patients, that is, to keep them safe and sound;
and indeed it is not improper for any physician to be Styled a Saviour, Because his principal aim and end is to save his Patients, that is, to keep them safe and found;
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from all which none could save us, but this Jesus in the Text. Of which sweet and saving name St. Bernard descants thus, Nomen Iesu lux, cibus, medicina est:
from all which none could save us, but this jesus in the Text. Of which sweet and Saving name Saint Bernard descants thus, Nome Iesu lux, cibus, medicina est:
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for the Prophets still call him in Hebrew, The Messias; which in Greek signifies The Christ, And if, with St. John in the Text, we put the two names together,
for the prophets still call him in Hebrew, The Messias; which in Greek signifies The christ, And if, with Saint John in the Text, we put the two names together,
which I take to be the meaning of that prophecy in the 61 chap. of Isaiah; which our Saviour applies to himself in the 4th chap. of St. Luke, The Spirit of the Lord is upon me,
which I take to be the meaning of that prophecy in the 61 chap. of Isaiah; which our Saviour Applies to himself in the 4th chap. of Saint Lycia, The Spirit of the Lord is upon me,
Briefly, The fathers out of the Scripture affirming that in him all fullness dwelt, enlarge themselves thus, There was in Christ fullness of favour, fullness of prerogative, fullness of influence, fullness of grace, &c. And of his fullness (saith St. John 1. 16.) we have all received, and grace for grace;
Briefly, The Father's out of the Scripture affirming that in him all fullness dwelled, enlarge themselves thus, There was in christ fullness of favour, fullness of prerogative, fullness of influence, fullness of grace, etc. And of his fullness (Says Saint John 1. 16.) we have all received, and grace for grace;
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grace in our proportion, though not in his perfection. Now, it is observable that as Kings and Priests in times past were ordinarily annointed, and the Prophet Elizeus extraordinarily:
grace in our proportion, though not in his perfection. Now, it is observable that as Kings and Priests in times past were ordinarily anointed, and the Prophet Elisha extraordinarily:
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but after the Order of Melchizedek; who was both King of Salem (Heb. 7. 1.) and also Priest of the most High God? Yea he was the true Melchizedek; without Father as he was Man;
but After the Order of Melchizedek; who was both King of Salem (Hebrew 7. 1.) and also Priest of the most High God? Yea he was the true Melchizedek; without Father as he was Man;
and that Prophet which Moses speaks of ( Deut. 18. 18.) A Prophet shall the Lord your God raise up unto you from among your Brethren, like unto me.
and that Prophet which Moses speaks of (Deuteronomy 18. 18.) A Prophet shall the Lord your God raise up unto you from among your Brothers, like unto me.
And though in some things Christ was but like to Moses, yet in most things he excell'd even Moses himself, who might have justly said as Iohn the Baptist doth, He that comes after meis preferred before me, Joh. 3.
And though in Some things christ was but like to Moses, yet in most things he excelled even Moses himself, who might have justly said as John the Baptist does, He that comes After meis preferred before me, John 3.
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These Offices had formerly met double; I find two of them in some others: For Melchizedek was King and priest; Samuel was priest and prophet; David was prophet, and King:
These Offices had formerly met double; I find two of them in Some Others: For Melchizedek was King and priest; Samuel was priest and Prophet; David was Prophet, and King:
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Yea he was not only a Christ, but even NONLATINALPHABET, The Christ, for so the Tearm is both propounded and expounded ( Ioh. 1. 22.) we have found the Messias, which is by Interpretation, The Christ, not only Christus Domini (saith St. Augustine ) but even Christus Dominus.
Yea he was not only a christ, but even, The christ, for so the Term is both propounded and expounded (John 1. 22.) we have found the Messias, which is by Interpretation, The christ, not only Christus Domini (Says Saint Augustine) but even Christus Dominus.
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and so much the apostolick Writer in his first Chapter to the Hebrews, at the Fifth Verse, applies unto Christ Antonomastice, excluding the Creatures;
and so much the apostolic Writer in his First Chapter to the Hebrews, At the Fifth Verse, Applies unto christ Antonomastically, excluding the Creatures;
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and as at first man was like God in nothing but Holinesse; (for so the Apostle ( Ephes. 4. 24.) expounds Gods Image) so at last God was like man in all things but Sin:
and as At First man was like God in nothing but Holiness; (for so the Apostle (Ephesians 4. 24.) expounds God's Image) so At last God was like man in all things but since:
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That there might be as great Humility in the Redeemer, as there was pride in the Praevaricatour; and as there was at first so great pride, that Man would be as God.
That there might be as great Humility in the Redeemer, as there was pride in the Prevaricator; and as there was At First so great pride, that Man would be as God.
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that I must needs say (with St. Hierome ) that which nature had not, which use knew not, which reason was ignorant of, which the minde of man was uncapable of, which the Angels themselves (till reveal'd) understood not;
that I must needs say (with Saint Jerome) that which nature had not, which use knew not, which reason was ignorant of, which the mind of man was uncapable of, which the Angels themselves (till revealed) understood not;
where (apologizing for his frequenting the company of publicans, and sinners) he doth it under this parable, The whole have no need of the Physician, but the sick.
where (apologizing for his frequenting the company of Publicans, and Sinners) he does it under this parable, The Whole have not need of the physician, but the sick.
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but he invited them to come unto him, as in the 11. Chapter of St. Mathew and the 28. Verse, Come unto me all ye that are weary and heavy laden, and I will refresh you:
but he invited them to come unto him, as in the 11. Chapter of Saint Matthew and the 28. Verse, Come unto me all you that Are weary and heavy laden, and I will refresh you:
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Fourthly, As a Physician seldome administers Physick, but where he finds both a capacity and velleity in the Patients to take it ▪ so Christ commonly gives his spiritual Medicins to none but such as are poor in Spirit, which makes them capable;
Fourthly, As a physician seldom administers Physic, but where he finds both a capacity and velleity in the Patients to take it ▪ so christ commonly gives his spiritual Medicines to none but such as Are poor in Spirit, which makes them capable;
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You know how he began his cure upon the Cripple (John 5. 6.) that had layen so long at the Pool of Bethesda, vis sanus fieri? wilt thou be made whole? and as soon as he had profess'd his willingnesse,
You know how he began his cure upon the Cripple (John 5. 6.) that had lain so long At the Pool of Bethesda, vis Sanus fieri? wilt thou be made Whole? and as soon as he had professed his willingness,
Fifthly, As a Physician often cures by contraries, as a Surfet by Fasting, &c. So Christ by his obedience did cure our disobedience; by his humility our pride;
Fifthly, As a physician often cures by contraries, as a Surfeit by Fasting, etc. So christ by his Obedience did cure our disobedience; by his humility our pride;
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Thus, as the Apostle speaks in the first Chapter of the first Epistle to the Corinthians, at the Thirty Verse, Christ was made unto us of God, Wisdome, Righteousnesse, Sanctification and redemption:
Thus, as the Apostle speaks in the First Chapter of the First Epistle to the Corinthians, At the Thirty Verse, christ was made unto us of God, Wisdom, Righteousness, Sanctification and redemption:
Sixthly, As when a Physician hath cured his patient of a dangerous Disease, he prescribes him a Dyet for fear of a Relapse, which is ever dangerous and sometimes deadly:
Sixthly, As when a physician hath cured his patient of a dangerous Disease, he prescribes him a Diet for Fear of a Relapse, which is ever dangerous and sometime deadly:
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Secondly, a caution to be duely observed, Sin no more. Thirdly, the commination of a judgement to be avoided, lest a worse thing fall unto thee. As if he had said; no Sin goes unpunished;
Secondly, a caution to be duly observed, since no more. Thirdly, the commination of a judgement to be avoided, lest a Worse thing fallen unto thee. As if he had said; no since Goes unpunished;
and if not here, then I tremble to think on, and am altogether unwilling to prognosticate, what (if thou dye in thy Sins) will be thy portion in the Life to come.
and if not Here, then I tremble to think on, and am altogether unwilling to prognosticate, what (if thou die in thy Sins) will be thy portion in the Life to come.
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And therefore St. John Baptist pointed at him, and painted him to the Life, with an En & Ecce, Behold the Lamb of God that takes away the Sin of the World, Joh. 1. 29. Sin is the procreating cause of all Sicknesse, in the Third of the Lamentations at the Thirty ninth Verse. Man suffers for his Sins.
And Therefore Saint John Baptist pointed At him, and painted him to the Life, with an En & Ecce, Behold the Lamb of God that Takes away the since of the World, John 1. 29. since is the procreating cause of all Sickness, in the Third of the Lamentations At the Thirty ninth Verse. Man suffers for his Sins.
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So malignant and pestilential was the burning Feaver of our sins, that if our Physician had not bled to Death, we could not possibly have lived, either the Life of Grace on Earth,
So malignant and pestilential was the burning Fever of our Sins, that if our physician had not bled to Death, we could not possibly have lived, either the Life of Grace on Earth,
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and this saith St. John here, is Blood; for so stand the Words, The Blood of Jesus, &c. The ancient Physicians had an excellent Receipt, which they called NONLATINALPHABET, because it was a mixture of many bloods:
and this Says Saint John Here, is Blood; for so stand the Words, The Blood of jesus, etc. The ancient Physicians had an excellent Receipt, which they called, Because it was a mixture of many bloods:
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but why was this wast? why such a mixture, and of so many bloods? when as NONLATINALPHABET, This Blood in the Text, is NONLATINALPHABET, and NONLATINALPHABET, a soveraign Medicine for every Malady:
but why was this waste? why such a mixture, and of so many bloods? when as, This Blood in the Text, is, and, a sovereign Medicine for every Malady:
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Briefly, there is none so catholick a remedy as the Blood of Christ; for this contains in it vertually all the parts of Physick, such as are Sweatings, Vomits, Unctions, Minutions, Potions, Diets, Watchings, Exercises, Clysters, Cauterizings, &c. The spiritual Sweatings are sharp Agonies, breathed out in brinish tears of true Compunction.
Briefly, there is none so catholic a remedy as the Blood of christ; for this contains in it virtually all the parts of Physic, such as Are Sweatings, Vomits, Unctions, Minutions, Potions, Diets, Watchings, Exercises, Clysters, Cauterizings, etc. The spiritual Sweatings Are sharp Agonies, breathed out in brinish tears of true Compunction.
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The Minutions are Contributions to the necessity of the Saints. The Potions are self-denyals, and bearing Christs Crosse, with many the like bitter potions.
The Minutions Are Contributions to the necessity of the Saints. The Potions Are self-denials, and bearing Christ Cross, with many the like bitter potions.
The Dyets are religious fasts keeping under the Body, and bringing it into subjection. The Watchings are preparations against allurements to Sin, and the Temptations of Sathan.
The Diets Are religious fasts keeping under the Body, and bringing it into subjection. The Watchings Are preparations against allurements to since, and the Temptations of Sathan.
and yet I must tell you that they are neither soveraign, nor remedies, any farther then they derive their virtue and energy from the Blood of Christ, which alone makes all our christian endevours sweet and acceptable to God,
and yet I must tell you that they Are neither sovereign, nor remedies, any farther then they derive their virtue and energy from the Blood of christ, which alone makes all our christian endeavours sweet and acceptable to God,
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yet that I may not make more hast then good speed, let me sweeten your mouths after your taking this purge, with that pious ejaculation of St. Augustine, Inspice vulnera Christi pendentis;
yet that I may not make more haste then good speed, let me sweeten your mouths After your taking this purge, with that pious ejaculation of Saint Augustine, Inspect vulnera Christ pendentis;
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it hath many and sundry admirable effects, for it is Unguentum nostrae aegrotationis (say the Fathers) ornamentum nostrae conditionis, munimentum protegens contra tentationes, fulcimentum stabiliens in bonas operationes, &c. Saint Peter styles Christs blood the fountain of our election;
it hath many and sundry admirable effects, for it is Unguentum Nostrae aegrotationis (say the Father's) ornamentum Nostrae conditionis, Munimentum protegens contra temptations, fulcimentum stabiliens in bonas operationes, etc. Saint Peter styles Christ blood the fountain of our election;
And yet it is remarkable that the Saints not only wash'd but whitened their Robes in the blood of Christ, there, by a Metaphor call'd the Lamb. But stay;
And yet it is remarkable that the Saints not only washed but whitened their Robes in the blood of christ, there, by a Metaphor called the Lamb. But stay;
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this the Apostle (in the first to the Colossians at the Twentieth Verse) calls the blood of his Crosse; and this blood of Christs Crosse is of infinite merit;
this the Apostle (in the First to the colossians At the Twentieth Verse) calls the blood of his Cross; and this blood of Christ Cross is of infinite merit;
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for whereas Blood in Scripture is sometimes put for the guilt of sin, as in the 51. Psalm, at the 14. Verse, Libera me de sanguinibus, as it is read out of the Hebrew, Deliver me from Blood-guiltinesse, O God, &c. And sometimes for the punishment of Sin, as in the 27. chap. of St. Matthew at the 25. Verse, where the Blood-sucking and Blood-thirsty Jews cryed out, the better to encourage staggering Pilate to sentence Christ to death, His blood be upon us and our Children:
for whereas Blood in Scripture is sometime put for the guilt of since, as in the 51. Psalm, At the 14. Verse, Libera me de sanguinibus, as it is read out of the Hebrew, Deliver me from Bloodguiltiness, Oh God, etc. And sometime for the punishment of since, as in the 27. chap. of Saint Matthew At the 25. Verse, where the Bloodsucking and Bloodthirsty jews cried out, the better to encourage staggering Pilate to sentence christ to death, His blood be upon us and our Children:
Then though the Roman, like the Assyrian Leaper, dote to this day on the Abanah and Pharphar of humane Inventions, such as are their holy water, holy oyle, spittle, cream, salt, and sundry other purging devices;
Then though the Roman, like the assyrian Leaper, dote to this day on the Abanah and Pharpar of humane Inventions, such as Are their holy water, holy oil, spittle, cream, salt, and sundry other purging devices;
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the holy Scripture allows us to acknowledge no other purgatory but the blood of Christ. This our Jordan is better then all the Rivers of their Damascus; which are indeed but so many standing ponds and stinking puddles, compared with Christs Side;
the holy Scripture allows us to acknowledge no other purgatory but the blood of christ. This our Jordan is better then all the rivers of their Damascus; which Are indeed but so many standing ponds and stinking puddles, compared with Christ Side;
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that one living fountain discovered by the Prophet Zechary, which God hath set open on the Crosse to Judah and Jerusalem, to bath in for sin, and for uncleannesse.
that one living fountain discovered by the Prophet Zechariah, which God hath Set open on the Cross to Judah and Jerusalem, to both in for since, and for uncleanness.
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It is a Question much controverted in the Schools, An Christus aliquid pro se meruerit? whether Christ merited any thing for himself? but St. John here puts it out of Question, that Christs blood cleanseth us; as I take it, in opposition,
It is a Question much controverted in the Schools, an Christus Aliquid Pro se meruerit? whither christ merited any thing for himself? but Saint John Here puts it out of Question, that Christ blood Cleanseth us; as I take it, in opposition,
so that he was not leaprous in the principles of nature, he was no way imaginable taincted with original Sin. And in the whole course of his life he was a Nathaniel, a true Israelite, in whom there was no guile;
so that he was not leprous in the principles of nature, he was no Way imaginable taincted with original Sin. And in the Whole course of his life he was a Nathaniel, a true Israelite, in whom there was no guile;
and being so free from original and actual sin, no man could say unto him (as it is in the proverb, Luke 4.) Physician heal thy self: for he had no sicknesse, no sin;
and being so free from original and actual since, no man could say unto him (as it is in the proverb, Lycia 4.) physician heal thy self: for he had no sickness, no since;
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Christ was not born for himself, for unto Us a Child is born, sayeth the Prophet Isaiah, and unto Us a Son is given, given to Us, given for Us, He did not live for himself,
christ was not born for himself, for unto Us a Child is born, Saith the Prophet Isaiah, and unto Us a Son is given, given to Us, given for Us, He did not live for himself,
And as for us, and only us; so in the next place let me tell you, that the blood of Christ cleanseth us, and us indefinitely, all of us: for St. John the Baptist proclaims that he took away the sins of the World, Joh. 1. 29. and lest any straight laced consistorian Schismaticks should restringe the words to their own beleiving faction, St. John (in the 2. chap. of his first Epistle General, at the 2. verse) explains himself, If any man (whosoever) sin (any sin whatsoever) we have an Advocate with the Father,
And as for us, and only us; so in the next place let me tell you, that the blood of christ Cleanseth us, and us indefinitely, all of us: for Saint John the Baptist proclaims that he took away the Sins of the World, John 1. 29. and lest any straight laced consistorian Schismatics should restringe the words to their own believing faction, Saint John (in the 2. chap. of his First Epistle General, At the 2. verse) explains himself, If any man (whosoever) since (any since whatsoever) we have an Advocate with the Father,
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And to evince this Truth, St. Paul in the second chapter of his second Epistle to the Corinthians, at the 15. verse, saith in expresse tearms that Christ dyed for all. And in Heb. 2. 9. we read that He tasted Death for every man.
And to evince this Truth, Saint Paul in the second chapter of his second Epistle to the Corinthians, At the 15. verse, Says in express terms that christ died for all. And in Hebrew 2. 9. we read that He tasted Death for every man.
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for (glossing upon those words of St. Peter in the 10. chap. of the Acts, at the 34. Verse) he asserts, Apud Deum nulla personarum acceptio, qui seipsum excipit, seipsum decipit.
for (glossing upon those words of Saint Peter in the 10. chap. of the Acts, At the 34. Verse) he asserts, Apud God nulla personarum acceptio, qui seipsum excipit, seipsum decipit.
And to the same effect St. Bernard cryes out, devoutly as he is wont, Non horruisti, Domine, peccatricem Lachrymantem, non Chananaeam supplicantem, non Publicanum exorantem, non Latronem confitentem, non mulierem in adulterio, non Davidem in homicidio, non sedentem in telonio, non discipulum negantem, non discipulorum persecutorem.
And to the same Effect Saint Bernard cries out, devoutly as he is wont, Non horruisti, Domine, peccatricem Lachrymantem, non Chananaeam supplicantem, non Publican exorantem, non Latronem confitentem, non mulierem in Adultery, non Davidem in homicidio, non sedentem in telonio, non Disciple negantem, non Discipulorum persecutorem.
but us; and only Us; and all of us: and yet for close of this point, I add one thing not to be omitted, viz. That as in this us, we cannot but observe the Communion of Saints ( Omnes enim summi, medii, infimi, in peccato pariter nati, codem sanguine purgati ) so in this Nos, Us, we must not forget the particularity of the benefit;
but us; and only Us; and all of us: and yet for close of this point, I add one thing not to be omitted, viz. That as in this us, we cannot but observe the Communion of Saints (Omnes enim summi, medii, infimi, in Peccato pariter Nati, codem sanguine purgati) so in this Nos, Us, we must not forget the particularity of the benefit;
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which all and every of us must apply to himself, with St. Paul in the first chapter of his first Epistle to Timothy at the 15. Verse, This is a faithful saying,
which all and every of us must apply to himself, with Saint Paul in the First chapter of his First Epistle to Timothy At the 15. Verse, This is a faithful saying,
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and each of us must in this kind be of the Quorum. Yea every of us must (with St. Thomas ) have the finger of his particular faith in the hole of Christs side;
and each of us must in this kind be of the Quorum. Yea every of us must (with Saint Thomas) have the finger of his particular faith in the hold of Christ side;
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crying as he did, My God and my Lord, for no Deus without meus; This particular application (saith Martin Luther ) is sanguis fidei; The Life-blood of Faith;
crying as he did, My God and my Lord, for no Deus without meus; This particular application (Says Martin Luther) is sanguis fidei; The Lifeblood of Faith;
then do they spill Christs precious blood, like water on the earth, and they shall be severely censured at last among those professed Enemies of the Crosse of Christ, that trampled the blood of the New Testament under their Feet.
then do they spill Christ precious blood, like water on the earth, and they shall be severely censured At last among those professed Enemies of the Cross of christ, that trampled the blood of the New Testament under their Feet.
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a Cameleon that assumes the shape of what ever is next it; fiet enim subito sus horridus, atraque Tigris, squammosusqne Draco, &c. a meer Sphinx for Riddles, and impostures:
a Chameleon that assumes the shape of what ever is next it; fiet enim subito sus horridus, atraque Tigris, squammosusqne Draco, etc. a mere Sphinx for Riddles, and Impostors:
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and because sin is a general notion, and Dolosus versatur circa universalia, sath the Phylosopher; therefore that I might the better continue the •llegory here;
and Because since is a general notion, and Dolosus versatur circa universalia, Sath the Philosopher; Therefore that I might the better continue the •llegory Here;
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or a Fiery Ague, or an earthly Melancholy, &c. And by the same rule, and reason, Divines (who are so many spiritual Physicians) define sin to be an indisposition through some distemper of the soul; as the Timpany of Pride;
or a Fiery Ague, or an earthly Melancholy, etc. And by the same Rule, and reason, Divines (who Are so many spiritual Physicians) define since to be an indisposition through Some distemper of the soul; as the Timpany of Pride;
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the Leprosie of Lust, the Lethargy of Sloth, the Dropsie of Coveteousnesse, the Surfet of Gluttony, the Consumption of Envy, the Burning Feaver of Anger, the cold Ague Fit of Fear, &c.
the Leprosy of Lust, the Lethargy of Sloth, the Dropsy of Covetousness, the Surfeit of Gluttony, the Consumption of Envy, the Burning Fever of Anger, the cold Ague Fit of fear, etc.
Galen (in his method Medendi ) hath his Attrahentia, Repellentia, Apozemata, Alexipharmaca, Diuretica, Dia-catholica, &c. And so in the Gospel (which is but a System of spiritual Medicaments) Iesus Christ who is our Physician in the Text, hath several sorts of Physick, which he still applies according to the quality of the persons, which are his Patients,
Galen (in his method Medendi) hath his Attrahentia, Repellentia, Apozemata, Alexipharmaca, Diuretica, Dia-catholica, etc. And so in the Gospel (which is but a System of spiritual Medicaments) Iesus christ who is our physician in the Text, hath several sorts of Physic, which he still Applies according to the quality of the Persons, which Are his Patients,
Sometimes Attenuatives, as in the 23. of St. Luke, Father forgive them, for they know not, &c. Sometimes opening Physick, as in tbe 16. of the Acts, when he opened the heart of Lydia.
Sometime Attenuatives, as in the 23. of Saint Lycia, Father forgive them, for they know not, etc. Sometime opening Physic, as in The 16. of the Acts, when he opened the heart of Lydia.
he said, Whosoever will be the cheif among you, let him be your Servant. Otherwhiles he restores, as in the 5. of St. John, Behold thou art made whole;
he said, Whosoever will be the chief among you, let him be your Servant. Otherwhiles he restores, as in the 5. of Saint John, Behold thou art made Whole;
and withal he prescribes the convert Cripple a dyet, Sin no more, least, &c. Sometimes he administers a Cordial, as in the 9. of St. Matthew, Son be of goad cheer, thy Sins be forgiven thee.
and withal he prescribes the convert Cripple a diet, since no more, lest, etc. Sometime he administers a Cordial, as in the 9. of Saint Matthew, Son be of goad cheer, thy Sins be forgiven thee.
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for he went away sorrowful, saith the Text, for he had great possessions, and he was as unwilling to part with them as Cardinal Burbonius professed on his Death bed, that if he might have his wish, he would not leave his part in Paris, for a part in Paradise.
for he went away sorrowful, Says the Text, for he had great possessions, and he was as unwilling to part with them as Cardinal Burbonius professed on his Death Bed, that if he might have his wish, he would not leave his part in paris, for a part in Paradise.
Thus Jesus Christ the Physician here, hath his attractive, and repercussive physick, his opening and stopping physick, his evacuating and restoring physick, his Corasives and his Cordials.
Thus jesus christ the physician Here, hath his Attractive, and repercussive physic, his opening and stopping physic, his evacuating and restoring physic, his Corrasives and his Cordials.
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There is no Soul so wounded, inflamed, exulcerated, and impostumated, but this Balm of Gilead, the blood of Christ, can both supple, cleanse, and heal it.
There is no Soul so wounded, inflamed, exulcerated, and impostumated, but this Balm of Gilead, the blood of christ, can both supple, cleanse, and heal it.
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for though St. Johns tearm in the Text, be only in the singular number, sin, yet it is joined with the Collective, all; (all sin) which as the Learned well observe, signifies as much as all sins; and so I am happily fallen upon the sixth,
for though Saint Johns term in the Text, be only in the singular number, since, yet it is joined with the Collective, all; (all since) which as the Learned well observe, signifies as much as all Sins; and so I am happily fallen upon the sixth,
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here necessarily implyed in all sin. The blood of Jesus Christ, &c. Blood (in Scripture) is sometimes used synecdochically, for the whole Passion of Christ;
Here necessarily employed in all since. The blood of jesus christ, etc. Blood (in Scripture) is sometime used synecdochically, for the Whole Passion of christ;
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for (as the moral Divines observe) we sinned in our first Parents, by casting a wanton eye upon the forbidden fruit, and therefore Christ was blindfolded.
for (as the moral Divines observe) we sinned in our First Parents, by casting a wanton eye upon the forbidden fruit, and Therefore christ was blindfolded.
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They sinned by desiring the forbidden fruit, and therefore Christ was peirced with a spear to the heart, which is the Fountain of Desires. Add to this;
They sinned by desiring the forbidden fruit, and Therefore christ was pierced with a spear to the heart, which is the Fountain of Desires. Add to this;
that for our shameful sins, Christ suffered a shameful punishment; for our strange and unnatural sins, Christ suffered a strange and unnatural punishment;
that for our shameful Sins, christ suffered a shameful punishment; for our strange and unnatural Sins, christ suffered a strange and unnatural punishment;
and Christs sufferings were as general; for he paid our transgression of every Commandement. For, We had forsaken the true God, against the First Commandement;
and Christ sufferings were as general; for he paid our Transgression of every Commandment. For, We had forsaken the true God, against the First Commandment;
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We had bowed the knees to Idols and Images, against the Second Commandement, and for this Christ on the Crosse, had some that bowed the knee in derision of him.
We had bowed the knees to Idols and Images, against the Second Commandment, and for this christ on the Cross, had Some that bowed the knee in derision of him.
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We had born false witnesse against the Ninth Commandement, and Christ had false Witnesses rose up against him, which layed to his charge things that he knew not, saith the Psalmist, prophecying of Christ.
We had born false witness against the Ninth Commandment, and christ had false Witnesses rose up against him, which laid to his charge things that he knew not, Says the Psalmist, prophesying of christ.
We had coveted our Neighbours goods, against the Tenth Commandement, and Christ in his Passion so emptied himself, that there was nothing left in him to be coveted.
We had coveted our Neighbours goods, against the Tenth Commandment, and christ in his Passion so emptied himself, that there was nothing left in him to be coveted.
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for first, by his active obedience he did for us all that we should do; and then by his passive obedience he suffered for us, all that we should suffer,
for First, by his active Obedience he did for us all that we should do; and then by his passive Obedience he suffered for us, all that we should suffer,
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Yea it is worth noting that Christ shed his blood seven several times, on purpose (as it may be conceived) to cleanse us from those seven, which are commonly called deadly Sins: For
Yea it is worth noting that christ shed his blood seven several times, on purpose (as it may be conceived) to cleanse us from those seven, which Are commonly called deadly Sins: For
then let not us crown our heads with Rose-buds, since Christ for our Sakes was crowned with Thorns, ingenious malice, crown to delude him, Thorns to torment him.
then let not us crown our Heads with Rosebuds, since christ for our Sakes was crowned with Thorns, ingenious malice, crown to delude him, Thorns to torment him.
and consequently could not then retain any thing, to teach us that (if God hath enabled us, we must give (as he hath commanded) liberally, totally universally.
and consequently could not then retain any thing, to teach us that (if God hath enabled us, we must give (as he hath commanded) liberally, totally universally.
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and accordingly St. John appositely notes ( John 19. 34.) that assoon as Christs side was opened, there forthwith issued out of the wound, both water and blood, the two Sacraments and Seals of the New Testament, saith Gregory Nyssen.
and accordingly Saint John appositely notes (John 19. 34.) that As soon as Christ side was opened, there forthwith issued out of the wound, both water and blood, the two Sacraments and Seals of the New Testament, Says Gregory Nyssen.
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Exiit aqua (saith St. Hierome) ad abluendum fideles, sanguis ad damnandum incredulos. There came out Water for our ablution, and Blood for our absolution.
Exiit aqua (Says Saint Jerome) ad abluendum fideles, sanguis ad damnandum Incredulous. There Come out Water for our ablution, and Blood for our absolution.
Water to cleanse us from original Guiltinesse; and Blood to wash away our actual filthinesse. Ex aqua frigida, & sanguine calido, aegrotis balneum temperavit, saith Gaspar Melo: of cold water,
Water to cleanse us from original Guiltiness; and Blood to wash away our actual filthiness. Ex aqua Frigida, & sanguine calido, aegrotis balneum temperavit, Says Gaspar Melo: of cold water,
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That Water and Blood shewed a right noble temper in him, and withal they teach us, that if we sincerely desire Christs blood should effectually cleanse us, then we must with the men of Mizpeh, draw water too;
That Water and Blood showed a right noble temper in him, and withal they teach us, that if we sincerely desire Christ blood should effectually cleanse us, then we must with the men of Mizpeh, draw water too;
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we must do our endevour thoroughly to wash our souls in penitential tears, from all those sins which Christ hath purged away by the merit of h•s bloodshed.
we must do our endeavour thoroughly to wash our Souls in penitential tears, from all those Sins which christ hath purged away by the merit of h•s bloodshed.
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and therefore sure he will not leave the hoof of any one sinful affection in the soul, which he cleanseth with his blood: St. John here witnesses that he cleanseth us from all sin:
and Therefore sure he will not leave the hoof of any one sinful affection in the soul, which he Cleanseth with his blood: Saint John Here Witnesses that he Cleanseth us from all since:
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I answer with the Ancients, that this impossibility of pardon, is not exparte gratiae Divinae, but pervicaciae humanae, proculcantis sanguinem Jesu, & sanari renuentis.
I answer with the Ancients, that this impossibility of pardon, is not exparte Gratiae Divinae, but pervicaciae humanae, proculcantis sanguinem Jesu, & sanari renuentis.
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and by consequence down falls the Dagon of Popish puppets, and the trinkets of their indulgence-mongers, which like so many Laplanders, do in truth sell nothing but winde:
and by consequence down falls the Dagon of Popish puppets, and the trinkets of their indulgence-mongers, which like so many Laplanders, do in truth fell nothing but wind:
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for if Christs blood cleanseth from all Sin, then without question those sinnes are necessarily included, which men commit after regeneration, and conversion.
for if Christ blood Cleanseth from all since, then without question those Sins Are necessarily included, which men commit After regeneration, and conversion.
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St. John here speaks fully, saithfully, and satisfactorily to all troubled, and trembling consciences, The blood of Jesus Christ, his Son, cleanseth us from all Sin:
Saint John Here speaks Fully, faithfully, and satisfactorily to all troubled, and trembling Consciences, The blood of jesus christ, his Son, Cleanseth us from all since:
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They that presume to sinne, because h•re they have such a salve as will cure all sores, •a spe fr•••, saith St. Bernard, sperando percunt. They are not Bees,
They that presume to sin, Because h•re they have such a salve as will cure all sores, •a See fr•••, Says Saint Bernard, Sperando percunt. They Are not Bees,
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but of a Spider like nature, who suck that poyson, out of these saving flowers: That one dead Flie, is enough to infect this whole box of so precious ointment.
but of a Spider like nature, who suck that poison, out of these Saving flowers: That one dead Fly, is enough to infect this Whole box of so precious ointment.
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Shall we Sin, and Sin, (heaping Peleon upon Ossa ) that grace may abound? God forbid, saith St. Paul. Rom. 6. 2. There's no reason (saith Tertullian ) that Man should be the worse, because God is better.
Shall we since, and since, (heaping Peleon upon Ossa) that grace may abound? God forbid, Says Saint Paul. Rom. 6. 2. There's no reason (Says Tertullian) that Man should be the Worse, Because God is better.
