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A03099 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. Heron, Edward, d. 1650. 1621 (1621) STC 13227; ESTC S115187 17,320 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 bapt●… 〈◊〉 Seall 〈◊〉 dorp for Quatannis id factum and it cured all manner diseases whatsoeuer vers 4. Now Carnifices a●…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
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 Eccl. 12. vntill the keepers of his house begin to tremble and the strong men bow themselues the grinders cease and they that looke out at the windowes wax dimme and the golden ewer and pitcher is broken and then dust returns to dust and the spirit to God that gaue it The best elixor that we can extract out of this miserable condition Rom. 5.12 is that whereas sinne is the mother of all sorrow yea of death it selfe we should for Christs sake set the daughter against the mother by sorrowing a goodly sorrow vnto true repentance so may we haply preuent that tribulation and anguish that hangs ouer euery soule that sinneth at leastwise make death become no death vnto vs but a happy passage to a more happy life 3. From the Commination Least a worse thing happen vnto thee The conclusion is That multiplication of sinne does necessarily inferre multiplication of misery and that in regard of punishment both Temporall and Eternall For the first the Heathen said it Arist Eth. Qui alium ebrius percusserit and that whosoeuer beeing in his cups did strike his fellow should receiue double punishment because his sin was doubled Gen. 18.25 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 Reu. 18.6 and as much as she hath glorified her selfe liued in pleasure so much giue yea to her sorrow and torment And S. Chrysostome renders a reason on Gods behalfe why he should thus prosecute reuenge vpon refractary sinners Chrysostom in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle 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 Or else Contemptores contemners of the chastisement of the Lord spurning at Gods punishments as obdurate Pharao did who though admonished by many plagues as so many summons to call him to repentance yet would not relent and let Israel goe and therefore as he multiplied his sinne of obstinacy so God measured out his punishment with greater seuerity Secondly for eternall Math. 16.17 2. Cor. 3.10 when Christ the righteous iudge shal come in the glory of his father 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 As it was a paradox with the Stoicks to hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all sinnes are equall so is it as great a paradox with vs to hold that the hellish punishment admits no difference or degrees Vnus ignis saies S. Gregory omnes concludet sed non aequaliter omnes comburet One fire shal encompasse the damned crue 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 The seruant that knowes not his masters will c. shall be beaten with few stripes but he that knowes it and does it not shall suffer many if those barbarous nations shall one day wring their hands and weep waile because they haue knowne so little and practised lesse much more shall we Christians for knowing much to little practise All which may giue aduertisement to two sorts of sinners Desperat ille vt peccet Sperat iste vt peccit Aug. in Psal 144. The first would seeme to despaire of saluation and makes that an encitement to him to take a full draught of the pleasures of this life because they continue but for a season The second rushes vpon all manner of sinne presumption of pardon though he drinke vp iniquity like waters and deuoures sinne with greedines S. Augustine concludes Vtrumque metuendum Es 5.8 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 so are they drawne sayes Clemm Alexan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like staled oxen to the slaughter with cords of their own making treasuring vp vnto themselues wrath against the day of wrath which is all one as if a man should bee euery day gathering of sticks and fewell to make the fire greater wherewith himselfe should be burned Seeing thererefore we are by nature forgetful of Gods benefits Seeing that all kinds of sinne are to be auoided by vs 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 or constant endeauor as the onely cause of all woe and misery incident to the nature of man 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 yet that it may not raigne in thē to the obeying it in the lusts therof So may we preuent sins attendants affliction of body griefe and anguish of soule yea that last of al punishments eternall death 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 To whom with the Father and Holy Ghost three Persons in Vnity and one God in Trinity be all prayse and power ascribed now and for euer Amen FINIS