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death_n	body_n	live_v	sin_n	8,670	5	5.0764	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42149	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 ...	Griffith, Matthew, 1599?-1665.; Foster, Robert, Sir, 1589-1663.	1661 (1661)	Wing G2010; ESTC R2789	24,194	37

whole Series of the Creatures were subordinate and subservient to his absolute will and command Secondly Howe're other Physicians may cure some diseases yet they cannot cure all some maladies being in their own nature incurable but nothing was impossible to Christ he could cure all Comers 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 this Physician taking away the cause the cure must needs follow Thirdly Though other physicians may sometimes be instrumental to hasten health yet never could any of them prevent death Contra vim mortis non est medicamen in hortis Their Cure is at most but a Reprieve no Goal-Delivery Interdum medica plus valet arte malum but this Physician in the Text is not only Morbifugus but also Mortifugus He alone Tryumphs over Death and the Grave as in the prophet O death I will be thy death O grave I will be thy Victory Christ by his Death hath both taken out and taken away the sting of Death so that now like a Serpent without a sting Deaths Malice is Toothlesse The Death of the Saints in Scripture is called but a dissolution a departure a sleep a resting in hope till Christ who is the Resurrection and the Life shall awake them Fourthly Other Physicians can only cure our bodies which are but one constituting part of man and the worst of the two but Christ both heals and saves the whole man yea all mankind if they will take his potions and live according to his prescriptions which must be observed and strictly too upon pain not only of Death but of Damnation Lastly Other Physicians use Phlebotomy and let their patient blood to cure them but Christ himself was let blood to save us 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 or the Life of Glory in the Heavens And so I have done with the first main part viz. The Physician in the consideration of whom because I have so enlarg'd my self I will handle all the rest with Laconick brevity The second thing considerable here is the Physick which this Physician administers 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was a mixture of many bloods but why was this wast why such a mixture and of so many bloods when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Blood in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a soveraign Medicine for every Malady Nam cum me pulsat turpis aliqua cogitatio saith St. Augustine when any unclean thought assaults me I straight recul to the wounds of my Saviour when I stumble and fall foul through any strong infirmity the Meditation of my Saviours wounds raiseth me up yea when the Divel either openly like a roaring Lyon or privily like a subtile Serpent lyes in wait to devour me I both flye to and hide me in the holes of the Rock my Saviours wounds and I am safe 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 The Vomits are civil and religious publick and private general and particular confessions The Unctions are powerful and sweet smelling prayers 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 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 Exercises are the practice of piety and the conscionable labours of men in their Callings Civil and Christian The Clysters are meeknesse longanimity and easinesse to pardon injuries and indignities The Cauterizings are Stigmata Jesu to bear in our bodies the marks of the Lord Jesus and all kind of persecution for Righteousnesse Sake All these are called and counted Soveraign remedies in their kind 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 as God himself testifies in the 3. chap. of St. Matthew at the 17 verse This is my beloved Son in whom I am well pleased As if he had said This singularly is eternally my substantially son naturally beloved transcendently in whom as in a common man I whom it once repented that I had made man am now well pleased with all men But we usually judge of the goodnesse of Physick by its operation and therefore I hasten to speak something of that 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 c. Oh see the Wounds of Christ hanging on the Crosse the blood of him dying the price of him redeeming Caput habet inclinatum in Cruce ad osculandum c. His head is inclined on the Crosse to salute us his arms are stretch'd abroad to embrace us and his whole body is there exposed to redeem us And thus from the consideration of this Physician Jesus Christ his Son and his physick Blood I come now to enquire how this his physick works and this St. John shews in the very next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanseth It is purging Physick for it cleanseth which is our next consideration The Epigrammatist wittily jeers a Patient that had taken such Pills as did not work Cepisti pilulas hodiè sed non operantur and he tells him withall that he might safely take such Pills on the Lords day they would not break the Sabboth sure because they would do no manner of work And as it is their sin who commonly take Physick on the Lords day so they were justly punished if the Physick so taken should not work But howe're bodily Physick sometimes works not kindly and sometimes not at all when God blesseth not the means because we abuse them yet the blood of Christ this Physick in the Text is wondrous operative it hath many and sundry admirable effects for it is Unguentum nostrae aegrotationis say the Fathers ornamentum nostrae conditionis munimentum protegens contra tentationes fulcimentum

have they both a Prophet an Evangelist and an Apostle in the Text in expresse tearms refuting them for he saith that the blood of Christ cleanseth us from all sin and if so then there is no mans case whatsoever so desperate but if he take this spiritual Catholicon it will cure him Secondly This Collective All is comfortable against the Enormity of Sin for if Christs blood cleanses us from all sin then there is no sin whatsoever in its own nature unpardonable and if any shall object that our Saviour speaking of the sin against the Holy-Ghost in the 12. of St. Matthew saith it shall never be forgiven neither in this World nor in the World to come I answer with the Ancients that this impossibility of pardon is not exparte gratiae Divinae but pervicaciae humanae proculcantis sanguinem Jesu sanari renuentis When Cain had murthered his Brother Ibel who was both a Virgin and a Martyr and a Type of Christ in the consciousnesse of so horrid a fact he cryed out My sin is greater then can be forgiven but St. Augustine in an holy impatience was so transported with the consideration of Cains desperate conclusion that he gave him the Lye Mentiris Cain saith he Cain thou lyest thy sin is not greater then can be forgiven for God wants not mercy enough to forgive thee hadst thou but grace enough to beg forgivenesse If thou perish it is thy own fault who by wilfully rejecting the Medicine that should heal thee dost obstruct thy own mercies The Apostle speaking of all obstinate obdurate and impenitent sinners calls them Vessels of dishonour and it is with them as with an empty vessel cast into the Sea where though there be water enough to fill it yet it still remains empty because it hath not a capacity for want of a vent or hole to take the water in at Thirdly this Collective All plainly discovers that there is no need at all of humane purgations and satisfactions for if Christs blood cleanseth us from all sinne then there is nothing left for Masses Diriges Trentals purgatory and the like goulden-tail'd doctrines to do 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 The Pope sends them forth for filthy lucres Sake to make merchandise of mens souls Lastly this Collective All refells and refutes the dangerous errour of the Donatists and Novatians qui negarunt lapsis paenitenti●m salutem for if Christs blood cleanseth from all Sin then without question those sinnes are necessarily included which men commit after regeneration and conversion The good Samaritan I mean this Physician in the Text doth not deal with our sins as the unjust Steward in the Gospel did with his summs when the bill is an hundred to set down fifty for we are not solvant even fifty would as utterly undo us as if they were ten thousand talents 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 yet take heed that out of these sweet and saving premisses you draw not a fond and false conclusion 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 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 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 Martials Flie play'd so long under a tree till at last it was wrapt in Amber and so congeal'd in the drops that fell from the boughs Sic modo quae f … vita contempta manente funeribus facta est nunc pretiosa suis I close with the moral The best men on earth are but wormes saith the Princely Prophet in the 22 Psalm at the sixt and we see by experience that some kind of worms do turn Flies then let us who are but worms by nature learn by grace to imitate his Flie let us Oh let us be ever hovering about the tree of Christ's Crosse till we be wrapt and embalm'd and entomb'd in the precious amber of his fresh-bleeding wounds who as our Physician bled himself to death that we his Sin sick patients might live the life of grace here and the life of glory in the Heavens and this he grant us who hath so dearly bought us even Jesus Christ the righteous To whom with God the Father and the thrice blessed Spirit be ascrib'd as most due is all glory power and praise now and for ever FINIS Sermons and other Peices of Divinity Printed and Sold by JOHN PLAYFORD at his Shop in the Temple THE Great Work of Redemption Delivered in four Excellent Sermons Preached at St. Pauls and at the Spittle in the year 1641. First by Dr. Soames on Good Friday Second by Bishop Morton on Easter Day the Third by Dr. Potter Bishop of Carlile on Easter Munday Fourth by Dr. Westfield Bishop of Bristol on Easter Tuesday St. Pauls Thanksgiving A Sermon Preached in the Abby Church of Westminster before the House of Peers By James Buck D. D. A Sermon Preached on the 30. Day of January being the Day on which his Sacred Majesty King Charles the First was murdered the Text Lam. 4. 20. By John King Dean of Tuam in Ireland The Martyrdome of King Charles the First or his Conformity with Christ in his Sufferings In a Sermon Preached at Bredah before his Sacred Majesty King Charles the Second By the Right Reverend John Lord Bishop of Down Considerations touching the Liturgy of the Church of England In Reference to his Majesties late Gracious Declaration concerning the same By the Right Reverend John Gauden D. D. and now Lord Bishop of Exeter Souls Life or Pious Meditations for Devout Christians Written by the Religious and Harmonious Richard Portman Cheif Organist of His Late Majesties Royal Chappel to which is added his Pious Meditation on the Divine use of Musick

stabiliens in bonas operationes c. Saint Peter styles Christs blood the fountain of our election St. Paul the laver of regeneration St. John the price of our redemption In the 12. to the Hebrews it is an Advocate to plead for us and in the 12. of the Revelation it is a champion to fight for us and in the 9. of the Hebrews it is a Chamberlain to open the Holy of Holies unto us and because nothing that is either imperfect or impure shall ever enter there therefore in the 13. to the Hebrews the blood of Christ is said to make us perfect in every good work and in my Text it purgeth us from every evil work for here it cleanseth us from all-Sin Yea it not only cleanseth but whitens too as St. John shews in the 7. of the Apocalyps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They washed their Robes and made them white in the blood of the Lamb. Many things are wash'd and wash'd clean which yet are not white more then ordinary laver and labour must go to whitening 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 doth not the Phylosopher say that Quicquid sanguis attingit inficit foedat What ever blood touches it pollutes and defiles It is true that he saith so and he saith that which is true then may not some Embrio in the Faith both scruple and question How can blood cleanse us seeing that it pollutes all things else To this hard Question the Answer is easie for the blood of Christ doth not cleanse Physically but meritoriously we must distinguish say the Schoolmen inter sanguinem corporis Christi crucis Christi The blood of Christs body like that which runs in our Veins did naturally stain else it had not been true blood but when that true blood of his natural body was powred out on the Crosse and offered as a Sacrifice of a sweet-smelling savour to God for the sins of the World 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 and this merit of his Blood is only that which in the Text is said to cleanse Us. And it cleanseth us every way 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 It is very remarkable that this Blood cleanseth us both from the guilt of Sin as our reconciliation and also from the punishment of the same as our satisfaction In this blood note the singularity of the Medicine in the extent from all sin note the Universality of the malady The first insinuates the sole-sufficiency of Christs merit and the second the all-sufficiency of the same Haec unica medicina contra omnes morbos 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 yet nobis non licet esse tam disertis 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 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 And the Physick being thus prepared the next thing that I am to do is to take a serious view of the Patients on whom it works and those St. John here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us we our selves are the Patients in the Text for The blood of Jesus Christ his Son cleanseth us 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 if not exclusively to some others whom it doth not cleanse Such as are First Christ himself Indeed God expresly required the Levitical High Priest to offer sacrifice first for his own sins and then for the sins of the people but out Evangelical High-priest Christ Jesus sacrificed himself yet not for his own sins but for the sins of the people He suffered not as a sinner but as a Saviour and shed his blood non ex indigentia sui sed ex indulgentia nostri I say then that Christs blood doth not cleanse himself for he was conceived by the Holy Ghost that is say the Learned by the manufacture and by the operation by the overshadowing of the Holy Ghost saith the Angel He was conceived not by generation but by benediction saith Gab. Biel and his Virgin Mother conceived him not by spermatical effusion but by the Spirit He was begotten without carnal copulation and brought forth without mortal corruption 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 his conversation was as sinlesse as his coat was seemlesse 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 consequently his blood in the Text cleansed not himself Secondly His blood cleansed not the good Angels for though they had a possibility to fall yet it was never reduced into Act and therefore they needed not the blood of Christ to cleanse them from sin but only to confirm them in grace Thirdly His blood cleanseth not the evil Angels they are irrecoverably fallen both because they fell nullo suggerente and also because they are inveterate and obdurate in their pride and malice and therefore that dangerous opinion of Origen who held that the damned Spirits shall be saved at last as it comes for ought I can see without any Warrant from God so let it passe without reverence from man Fourthly The brute Beasts as they are not capable of faith so they reap no benefit by Christs blood-shed And thus you see that the blood of Christ did not cleanse himself nor the good Angels nor the evil Angels nor the brute Beasts and if you ask whom then St. John answers flat and plain in the Text

so many spiritual Physicians define sin to be an indisposition through some distemper of the soul as the Timpany of Pride 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. Secondly Sicknesse and Sin are alike in their progresse for as the Lingring of any Sicknesse inseebles the body and so infatuates the appetite that it cannot relish any thing as it is in it self but as it seems best to the palate corrupted In like manner he that goes on in the custome of any sin doth not only weaken the powers and faculties of his Soul but so inverts and perverts the right order of the same that they cannot possibly exercise their due functions and hence it comes at last that the habituated sinner doth quite lose his spiritual palate savouring only earthly things he hears all that tends to his Recovery with a sinister respect as if with Malchus his right ear were cut off he is sensible of nothing beyond his senses plus oculo quam oraculo credit he must see and feel or he will not beleive and he understands not the things which belongs to his peace Thirdly Sicknesse and Sin are alike in their cure for what one way or course can any Physician take to cure our bodily Sicknesse which in a qualified sense is not appliable to a Sin-sick soul 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 and the inequality of their disorders and diseases For Sometimes he useth Attractives as in the 11. of St. Math. Come unto me all you c. Otherwhiles Reprocussives as in the 13. of St. Luke Tell Herod that Fox c. 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 Otherwhiles he applies obstipantia as in the 9. of the Acts when he stop'd Saul in the heat of his career breathing out Threatning and Slaughter Sometimes he evacuates as in the 20. of St. Mathew where seeing his Disciples contest for priority 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 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 where he meets with proud flesh to take that down he sometimes claps to a Corasive as in the 19. of St. Matthew when the youngster gloried of his having kept the whole Law c. Then it was high time to prick the bladder and so to let out the tumour and accordingly our Physician cool'd his courage Vade vende c. Go and sell all thou hast and give it to the poor c. Noe such Cordolium as this 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 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 Briefly the blood of Christ is meerly in and of it self a Medicine for every malady 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 And yet he were not only fond but frantick who like some indigent and desperate Emperick would try conclusions upon his own soul because here he hath such a Catholicon as if rightly applied will infallibly cure all diseases 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 and it is the last thing considerable in the Text viz. The Extent and Latitude of our Sicknesse 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 say divers of the best Interpreters and that speculation being elsewhere true it may very well hold in the Text for St. John here opposing Christs blood to all sin sure his meaning is to shew that Christs sufferings were proportionable to our sins 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 They sinned by giving ear to the Serpents suggestions and therefore Christs ears were vexed with Blasphemies and Crucifigies They sinned by pleasing themselves in the sweet odour of the forbidden fruit and therefore Christ suffered in Golgotha a place of ordure and stink They sinned by going to and taking of the forbidden fruit and therefore Christ was nailed to the Crosse in his hands and feet They sinned by tasting of the forbidden fruit and therefore Christ had Vinegar and Gall given him to drink 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 that for our shameful sins Christ suffered a shameful punishment for our strange and unnatural sins Christ suffered a strange and unnatural punishment even a bloody sweat in a frosty night For our execrable and cursed sins Christ suffered an execrable and cursed death a Mors autem as the Apostle calls it even the most painful shameful and accursed death of the Crosse painful to his person shameful to his office reproachful to his estimation It was mors lenta violenta sanguinolenta maledicta a death appointed by the Romans for none but slaves tedeous and lingring yet sharp and vehement Briefly our sins as a Leprosie had spred over all the parts powers and faculties both of soul and body 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 for this Christ as forsaken for the time of his Father cryed out My God my God why hast thou forsaken me 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 taken the Lords name