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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	earth_n	heaven_n	life_n	8,760	5	4.3162	3	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

and as he was the Son of man he was truely liable to the debt of Sin and as he was the Son of God he was fully able to discharge it and so as the Son of man he suffer'd as he was the Son of God he satisfied and as he was the Son of both he saved us And thus having shewed his Person I stand now bound by a debt of promise to speak somewhat of his Profession for if we look upon the words of my Text as a continued allegory as you may remember we did when we took it in peices then this Iesus Christ as he is the Son of God and man in the Text doth personate a Physician and indeed whilst he was incarnate he seem'd to delight in no one title more then this of a Physician as you may observe both in the ninth Chapter of St. Matth. at the twelfth Verse 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 His meaning was that as Sin is a sickness so he was a Physician and as Physicians for the most part are taken up in visiting their patients so was he and as the sound need not the Physician so the Pharisees who were so many Justiciaries and trusted in their own righteousness never thought that they stood in need of Christ c. And also in the fourth Chap. of St. Luke at the 23d. Verse ye will say unto me according to the proverb Physician heal thy self In both which and divers other places and passages of Scripture he assumes the habit and profession of a Physician and well he might for as in some things he was like other Physicians so in many things he did exceed and excel them I say again that in some things Christ was like other Physicians for First as a Physician must be thoroughly skill'd in the Theory of all Diseases that so he may know how to proportion and apply his medicines to the radical humour of every malady that ill affects his patients so in Christ were hid all the treasures of wisdome and knowledge saith the Apostle and therefore he could not be ignorant of the cause or cure of any Evil that befalls us he knows whereof we are made saith the Psalmist yea all our lurking distempers and secret sins are naked and open before him whose eyes are a thousand times brighter then the Sunne Secondly As a Physician carefully and compassionately visits his sick patients and abhors not their persons though their diseases be never so loathsome so for us men and for our Salvation Christ descended from the bosome of his heavenly Father into the womb of his Virgin Mother and in the dayes of his flesh he was so farre from abhorring our natural uncleaness and even unnatural lusts that he took upon him all our poenal infirmities as the Schoolmen speak though not our sinful and he was tempted in all things like unto us sinne onely excepted as we read in the second to the Hebrewes at the 17. Verse that so he might the better sympathize in all our Sufferings and heal our sins Thirdly As it is the praise of a Physician that he will visit the poor though they be not solvant and he will not protract his cures beyond the Rules of Art though he might thereby much enrich himself So Christ did freely administer all his Spiritual potions and he cured all such as had long languished speedily Yea he not only heal'd all that came 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 and when they were so wearyed with the load of Sin that they were not able to come unto him he vouchsafed to come unto them and he soughtout opportunities to be doing of good 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 and tonone but such as hunger and thirst after righteousness which argues an eager appetite and velleity to become safe and sound 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 but only that he wanted a man to help him then Christ as a Physician said and his word had a deed in it Ecce sanus factus es Behold thou art made whole and he is constant to this method in all his cures 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 by his bounty our avarice c. briefly his poverty was our riches his death our life his crosse our crown 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 That by his Wisdome he might cure our Folly by his Righteousnesse our Iniquity by his Sanctification our prophaness by his Redemption our Spiritual bondage 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 So Christ when he hath converted a Sinner which is a Spiritual Cure he ever prescribes him a Dyet to prevent Relapsing as to the Cripple in the 5. chap. of St. John verse 14. Behold thou art made whole Sin no more least a worse thing fall unto thee In which method of our Saviour we may observe first the commemoration of a benefit received Behold thou art made whole 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 and what ere thou hast suffered for thy former fins yet if thou go on a worse thing may befall thee in this Life 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 as in all these respects Christ resembles other Physicians So in divers others he exceeds and excells them all as I come now to shew For First All other Physicians are fain to make use of the ordinary means such as are Roots Herbs and Flowers in the Galenical way and of Minerals in the Paracelsian but this Physician cured most of his Patients only by his Word and either he made no use of the means or he wrought his cures even against the means for being the first cause the