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A03099
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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.
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Heron, Edward, d. 1650.
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1621
(1621)
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STC 13227; ESTC S115187
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17,320
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54
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Senee Since non viuere sed valere vita est life without health is but a lingring death and therefore the Prophet makes it a great part of his happie man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee sound of winde and limbe Thales ap Diog Laect for Si capiti bene c. If it be well with vs in the whole structure of our body can princely riches adde more yea they cannot yeeld so much happinesse of themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither can the glorious Diademe of a King asswage one whit the ach of his head nor the pretious signet command the least disease from the finger Yet howsoeuer the benefit of health be great in it selfe it was here greater if we review the former condition of him one whom it was conferred Wheras Seneca makes but three things grieuous in euery disease which are either Dolor Corporis Affliction of body Intermissio voluptatis Intermission of all ioy and pleasure Timor mortis Feare of death Beside these this diseased patient was ouercome 1. Of pouertie as great a disease as the former Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no burden more burdensome then pouertie insomuch as Hecuba beeing brought to that extremitie calles her misfortunes Euryp in Hecubae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as surpassed the sufferance of nature being numbred among the curses of the Law Deut. 28.22 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 Now of this disease laboured this poore creeple who wanted meanes to procure a man to put him into the poole when the water was troubled 2. He was accompanied no doubt with pouerties necessarie attendant Contempt Iuvenal Nil habet infaelix paupestas c. The poore man is despised of his neighbour sayes the wisest of men The Iewes according to their receiued opinion Ethniorum opinio miseros esse Diis invisos henisius in Theocrit accounting him Gods enemy because of his great misery as they did those Galileans whose blood Pilate mingled with their own sacrifice for refusing to offer for the the health of Caesar Theophylact in 13. Luc. as Theophylact notes it They cared not to reach vnto him their helping hand of pity 3. The long continuance in his infirmity made it the more incurable in it selfe 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 as they not onely surprised the whole body out were able to oppose the strongest art of the most expert Physitian since Sero madicina c. Inveterate Diseases which haue placed their garrisons in our mortall tabernacles cannot be displaced by ordinary meanes 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 the first whereof is a longing expectation of the bodies ease and her quiet from the troubled water Tertul. de baptâ—… 〈◊〉 Seall 〈◊〉 dorp for Quatannis id factum and it cured all manner diseases whatsoeuer vers 4. Now Carnifices aâ—…mi mora expectatio 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 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 as it is in the seauenth verse of this chap. Recollect wee then the greatnesse of this benefit bestowed on him Besides that his body is no more afflicted his ioy pleasure no longer intermitted 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 his finall despayre finally preuented Beholde thou art made whole 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 Ang. in lec 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 Dat viuendi morem dat innocentiae legem postquam contulit sanitatem Cyprian and therefore in the next place he shewes him the cause of his miserie which was sinne for his humiliation and admonishes him to sinne no more for preuention of a worse euill and that is the second part vnder our consideration Viz. 2. part The commonition Sinne no more He had sinned or else he had neuer beene afflicted for Paena non praecedit culpa Punishment neuer goes before but dogges sinne at the heeles wherin he had sinned is onely knowne to him that knowes only the diuers windings of mans heart To thinke with some in Saint Chrysostome that his sin was the manifesting of Christ his Physitian to the Iewes as a transgressor of the Sabbath besides that the lettar is opposite to that conceit it incurs the soloecisme of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this sinne if there had beene any such must needs bee committed after it could not be before his healing Et fi accusandi gratia dixssit Chrysostome in locum sayes Chrysostome hauing relation to the 15. verse Timuisset vtique peiora cum minantis potestatem esset expertus We rather ioyne with the Apostle In multis impingimus omnes Iam. 32. All of vs offend in many things These many things then at the obiect of this admonition Looke therefore how diuers sinne is but sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peccare est tanquam linias transire Cic. Parad like the continued quantity admittes infinite sections and diuisions euen so extensiue is this admonition applied to vs prohibiting all manner of sinne incident to the nature of man I will confine the infinitenes therof to these termes Either Quodcunque Quantulumcunque Qualecunque 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 and righteousnes towards our neighbour according to the commaundement in Saint Iohn 1. Ioh. 4. Vlt. that he
PHYSICKE FOR BODY AND SOVLE SHEVVING THAT THE MALADIES OF THE one proceede from the sinnes of the other with a remedie against both prescribed by our heauenly Physitian IESVS CHRIST DELIVERED IN A SERMON AT BVCKDEN IN HVNTINGTONSH 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 Vtteipsum serues non expergisceris LONDON Printed by Iohn Legatt for Francis Constable and are to be sold at his Shoppe in Paules Church-yard at the Signe of the White Lyon 1621. TO THE RIGHT HONORABLE AND Right Reuerend Father in God IOHN Lord Bishop of Lincolne Lord Keeper of the Great Seale of England one of his Maiesties most Sacred Councell the increase of temporall and complement of glorie eternall Right Honorable IN the generall concourse of those who runne to doe your Lordshippe honour I who haue tasted as freely of your former fauours as the most of them could no longer containe but with Ahimaaz must runne also though without a full erraund perswading my selfe that the swift wings of sincere affection would carry me beyond the formost Cushi Pleaseth it therfore your Honour to accept this first argument of my vowed duty vttered sometime at one of your places of residency graced by the audience of one of your predecessors but now prest for your Lordships seruice It can adde nothing to the magnitude of your honour no more then a droppe to the Ocean but by your Lordships acceptance it may increase the honouring multitude by One. The Lord of Lords who hath begun this great worke in you perfect the same to the glory of himselfe the aduancement of his Church and disrespected Churchmen Euer at your Honours seruice in the Lord E. Heron. PHYSICKE FOR Body and Soule Ioh. 5. part of the 14. vers Behold thou art made whole sinne no more least a worse thing happen vnto thee HE that promised to make his Apostles Fishers of men Matth. 4.19 Vsed A twofold nette wherewith to catch and drawe men vnto him sayes S. Chrysostome a Chrysost in 22 Luc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the net of wōders 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 They were so entangled in the net of his heauenly doctrine that they had no power to lay violent hands vpon him but returned with this answer neuer man spake as that man did a Ioh. 7 46. Our blessed Sauiour vseth both these nets in the recouering of a certaine poore lame 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 but that He might be wholly taken as well in soule as body He casts vpon him the net of his words and doctrine 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 where our blessed Sauiour puts him in minde of his long desired recouerie shewes him the cause of his miserie and giues him an item to preuent a worser calamity 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 The commemoration of the benefite containes the Manner and Matter Behold The manner Thou art made whole The matter To begin with the first This demonstratiue Ecce Is not a note of approbation in the Receiuer of the benefit as if through his long patience He had merited this fauour at Christs hand being set out vnto vs as a grieuous sinner Iam. 1.5 Nor a signe of exprobation in the Giuer For God giueth freely and vpbraideth no man with his gifts Nor a vaine repetition of ostentation in our Sauiour for thē it would haue run in the first person Theophrast in charact superbi 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 remaine fixed and setled in his heart written as the Prophet speakes with a pen of yron and the point of a Diamond to continue for euer And with good reason for the very Heathen could taxe the whole kinde for want of this vertue comparing man in this regard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epigra Anthol to a bottomlesse vessel that transmits what euer is put into the same A sinne begotten in our first parents and propagated in their posterity 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burthened with his benefits Aristotle Ethic. Seneca de benef yet with thē it fared as with those of whom Senec. Apud quos non diutius in animo donata quam in vsu Witnesse that God rebuked the red sea 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 But incontinently they forgat his workes and would not awaite his counsell vers 13. Therefore least we should deglutire beneficia Dei swallow down the benefits of God without ruminating on them by due meditation 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 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 The benefite of health may challenge all possible thankes at any mans hand Vt corpus redimas Ovid. 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 Iob. 2.5 Stretch out now thine hand vpon him and see if He will not blaspheme thee to thy face But health is the life of life