Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	call_v	sin_n	soul_n	6,275	5	5.1181	4	false

Text snippets containing the quad

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

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

Physick for it is no ordinary English simple or Indian drugge but it is blood and not any blood neither as the blood of the Levitical Sacrifices but by way of singularity it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The blood even the blood of the Physician himself The blood of Jesus Christ his Son In the third note the admirable efficacy and operation of this blood for it is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also Catholicon an Universal cleanser In the fourth note the extreme misery of mankind since the fall express'd in the parable of the wounded Travailer and here implied in this Us which I properly call The Patient 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 then Blood nor by any other blood then that of Jesus Christ the Physician in the Text. In the sixt and last Note the vast extent and latitude of this disease 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 of all which in this order with so much brevity as can any way stand with perspicuity and I begin with him who deserves to be our first consideration viz. Jesus Christ his Son Of whom that I may speak more distinctly let your attention intention and retention keep pace with me through these two considerations The one is of our Saviours Person and the other of his Profession which in the regular prosecution of this allegory continued in the Text I call A Physician 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 one of which is clearly express'd and the other necessarily implied in these two tearmes His Son A word of each and first of his proper name Jesus This signifies a Saviour it is a broken Hebrew word as Criticks observe and it is our Physicians proper name 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 so that by the help and benefit of Physick They may have what all men do or should pray and labour for viz. Mentem sanam in corpore sano But the Physician in my Text is a Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for at the very imposition of his name the Angel Matth. 1. 21. made this the Exposition of the same Thou shalt call his name Jesus for he shall save his people from their sins Then a Physician he was yet with this difference Other Physicians cure our bodies He our Souls they our sickness He our Sins This Jesus was a Saviour yet not like Joseph Josua Jepthah Gedeon Othoniel and some others who in Scripture are call'd Saviours too in their kind but they were onely typical and temporary Saviours they saved the people among whom they lived onely from temporal evils and enemies but this Jesus was the truth of all those types and justified to be a Saviour under Gods broad Seal as having power thereby to save his people both from Sin the root and miseries the branches from death I mean eternal which St. John calls the second death and the Devil who is said to have the power of death and the curse of the Law and the wrath of God 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 The name Jesus is both our light our meat and our medicine lucet praedicatum saith he pascit recogitatum sanat invocatum And elsewhere in his devotions he calls this Jesus Mel in ore melos in aure jubilus in corde This Jesus say others is the sick mans salve and the Souldiers sheild he solaceth the Patient and supports the deficient and encourageth the proficient and crownes the perseverant I may call this name Jesus Angelical for in the second Chapter of St. Luke at the twenty first verse I find him call'd Iesus by the Angel before he was conceived in the womb His name Christ is prophetical 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 then we have his name Evangelical for Iohn 20. 31. These things were written that you might believe that Iesus is the Christ the Son of God and that believing you might have life He is Jesus in Hebrew to shew that he is a Saviour to the Jews and he is call'd Christ in Greek to shew that he is a Saviour to the Gentiles also And both these names are commonly given him in holy writ to shew that he is the Common Saviour of both and St. Iohn hath coupled them in the Text to signifie that the wall of separation is now broken down and so no difference between his Patients as the Apostle Gal. 3. 28. speaks plainly There is neither Iew nor Greek neither bond nor free neither male or female for ye are all one in Christ Iesus Christ signifies Annointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen verbale a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo say Criticks And this which I call his Appellative shews him to be a Physician too for he was Annointed himself that he might annoint us yea he was annointed the rather that he might as a Physician be the more successful 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 therefore hath the Lord annointed me he hath sent me to preach good tydings to the poor to bind up the broken hearted c. Never such a Physician as this none can binde up and heal the broken hearted but He never such Physick as this Blood in the Text which he administred onely as he was annointed Yea he is not onely Annointed in himself but he is our Ointment too in the second Chapter of the first Epistle of St. John at the twenty seventh Verse and such annointment as is transient from him and immanent in us for that ointment which you have received from him as Christians dwells in you saith St. John and this inhabitation makes you to be as well as to be call'd Christians And as the precious ointment which was poured on Aarons head ran down his beard saith the Psalmist and thence to the skirts of his cloathing so Christ was not so much annointed for himself who is the head of all principalities and powers saith the Apostle and in