which loueth God should loue his brother also so that an Indulgence cannot salue vp the breach of any part of the morall law which is perpetuall nor a dispensation from any mortall man giue liberty to the least sinne which is against the same And the reason is for that the dispensation against the lawe must be graunted by as great authority as the lawe was first made but the morall lawe grounded on the lawe of nature was founded by the author creatour of nature God himselfe and therfore by him only may it be dispēsed withall which the schoolemen acknowledge in that theologicall axiome Altified Praescripta legis naturalis non sunt dispensabilia But the morall law of God what is it but the law of nature written in tables of stone 2. Quantulumcunque Not onely those monstrous sinnes of the olde world or those crying sinnes of Sodom Gomorrha Niniuie which were so bold and impudent as to aduance themselues before the face of Almighty God Nescio non possumus leue aliquod precatum dicere quod in Dei contemplum admittitur Hieronym Ep. 14. August Ep. 108. but euen small sinnes as wee esteeme them for the small egge of the Cockatrice will in time prooue a deuouring serpent and if the little theeues get once in at the windowes they will soone set open the doores for the great ones to enter and despoyle vs Quid interest sayes S. Augustine vtrum vuo grandi fluctu nauis obruatur c. what skils it whether the shipsuffer wracke from one huge billow that ouerwhelmes her or by some few small leakes which in time sinke her seeing the wages of this little as that great sinne in its owne nature is eternall death Rom. 6.23 2. Qualecunque of what nature quality or condition soeuer the sin be As first whether they be sinnes of age or sinnes of youth Detur aliquid aetati was but a heathen mans diuinity Christ shed his warmest blood for them and requires that they aboue al others should not spare their best yeares in his quarrell and therefore Saint Iohn writes to the young man especially because they are strong and able to beare the burden of the day 1. Ioh. 1. yea Contra assiduum Antiochum generose pugnet emnis aetas As it is rendred out of Nazian For such is Gods husbandry as no season prooues vnseasonable for sowing the seedes of piety sow thy seeds in the morning and in the euening let not thy hand rest 2. Whether sinnes issuing from the temperature of mans body If the cholerick were priuiledged from the praedominancie of that humour to cast forth his sudden flashes of wrath and reuenge Gen. 4.23 Lamec might iustifie the killing a man in his wound and a yong man in his hurt If the sanguine might beguile the time in dalliance in chambering and wantonnesse S. Ambrose had spent his oyle vainely in Dauids Apologie Dictum de Vacia ignavo civc Vacia hic situs est Sen. Ep. Prou. 10. If the flegmatique might bury himselfe quicke in the graue of idlenesse He neede not put it of By a Lyon in the way a Lyon in the streete If the melancholicke might harbour darke and dismall thoughts and bring forth desperate effects discontented Achitophel might make a long letter of himselfe without praeiudice to the letter of Gods Law But nature must bee subdued by grace It beeing the first step into Christianitie to denie our selues and yeeld all subiection to the will of God 3. Whether they bee sinnes of conformitie Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to pride it with the Spaniard to drinke drunke with the Dutch to be light of promise with the Carthaginian to play the lyer with the Cretensian or the lying Aequiuocator with the Iesuited Romane Punica fides Prouerb For the time was when Regulus would rather returne to Carthage vpon his faith giuen though to the most exquisite torments then to haue slipped away by a mentall elusion Wee are taught in Gods Schoole though Israel play the harlot yet Iudah should not sinne Thus wee reade of the riuer Alphaeus that it conuaies it selfe through the Sea breaking forth to his beloued Arethusa Lucian dialog and yet participates no whit with the seaes brackish humor Thus Lot was found chaste in the midst of Sodom Iob truly religious in the idolatrous land of Vz and many Saints in Caesar Neroes houshold Lastly whether they be sins proceeding from a good intension euen that makes not simply a good action for Bonum est de integra causa sayes Aquinas both beginning meanes and end must bee right or else the whole action will prooue wrong because the least leauen of euill sowres the whole lumpe of goodnesse Take it in Vzzahs staying the Arke ready to fall it was well meant as Hee thought and intended to a good end yet forasmuch as He did it neither authoritatiue being no Priest 2. Sam. 6. nor ex mandato speciali by any speciall command or secret insinuation of Gods Spirit moouing him thereto but his owne appetiue will God slew him in the same place Here then Fines que sunt ad finem debent esse eiusdem generis In ordine ad bonum spirituale for the Popes power in temporals ouer the Lords Annointed to vpholde the Arke of Gods seruice will prooue but ordo inordinatus being neither primatiue in himselfe nor deriuatiue from the true fountaine of all power The first is wisedomes peculiar Per me Reges regnant Prou. 8.15 and it is the Lord that putteth downe the mightie from their seate and therefore Super aspidem basitiscum was as violently rent from Christ by Pope Alexander as iniuriously put vpon the sacred neck of the Emperour by the foote of more then Luciferian pride For the second Christ himselfe had it not qua homo Regnum meum non est de hoc mundo Delegatus nihil facit authoritate propaeia Penormitan my kingdome is not of this world how then can the Pope Vicar that which was neuer committed or transmitted vnto him It remaines that this indirect intension proues a direct vsurpation And here likewise falles their opinion who are so far from vpholding as they bend all their intensions to the pulling down of the Arke of Gods seruice in regard of decent orders comely rites beutiful ceremonies c. Let vs begin with the fountaine from whence these vnhallowed intensions haue their origination we shall finde that to bee an Erroneous conscience spurred on by vnaduised zeale I cal it erroneous quia cōscientia nunquam obligat in virtute propria Aquinas sed in virtute praecepti diuini it binds not by vertue of its own direction but in the vertue strength of Gods commandement but Gods commandement is that all things be done decently and in order and that euery soule bee subiect to the higher powers in things not opposite to the high est power Rom.
are for the most part no sooner confirmed in health and strength but we are ready to summon vp our forces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and giue vp our members as weapons of vnrighteousnesse to sinne as souldiers doe yeeld themselues to their captaines to warre vnder their banner Thus the Israelites when they waxed fat and in good liking spurned with their heele Deut. 32 i5 therefore they forsooke God that made them and regarded not the strong God of their saluation To such the saying of Seneca might fitly be applyed Tutius aegrotassent when they turne this gift of God into wantonnesse and abuse their strength to the powring in of much wine and bearing strong drink And necessary i Tim. 5.6 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of sinne is the death of the soule and therefore the widow that gaue her selfe ouer to lustfull pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her liuing body was but the sepulcher of her dead soule Bern. med But how shall wretched man Cuius conceptio culpa est Who euen in his conception is warmed in vncleane blood through originall contagion Augustine and stayes not there but in a short progresse of time does ponere Adam super Adam by his actuall transgressions being more lame in his soule then this lame man was erewhile in his body bee capable of Christs admonition Can a badde tree bring forth good fruite Doe men gather grapes from thornes or figges from thistles I answer 1. If a mā haue a feruēt desire not to sinne as the prophet Dauid said Oh that I were so vpright that I might keepe thy commaundements and as the Hart brayeth after the water brooks Psal 42.1 so panteth my soule after thee oh Lord Magna pars bonitatis velle fieri bonum it is a great step vnto goodnes to desire to be good Act. 24.16 sc pro Statu viatorum 2. If he haue a constant endeauor not to sinne as Saint Paul had who endeauoured alwayes to keepe a cleare conscience both before God and man and as Zachary Elizabeth are saide to walke in all the ordinances and commaundements of the Lord without reproofe Luc. 1.6 3. If when he sinnes he does it not with a full force but with a reluctation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Il. Rom. 7.19 doing euill but the euill hee would not doe Cum trahit invitum nova vis Then God accepts the will for the deede then is he pronounced blessed because his wickednes is forgiuen and his sinne is couered in which sence Saint Augustine Tum tota lex impletur quando quicquid non fit ignoscitur So from sinne I am led to the punishment of it to terrifie vs from medling with the pleasing baytes thereof which is the third generall part Viz. The commination 3. Part. Herodot Least a worse thing happen vnto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great sinnes deserue great punishments The sinne of recidiuation was thought so great that the Nouatians would yeeld no place for repentance to such delinquents grounding their assertion vpon the 6. of the Hebr. and the fourth verse It is impossible that they which were once enlightned if they fall away should bee renewed by repentance whose eyes say they were twice opened whom did our Sauiour rayse the second time from death to life not Lazarus whom hee loued nor the widowes sonne whom hee pityed Howsoeuer their position be hereticall that place being ment not of falling simply into sinne but of falling away from God by a generall and finall apostacie as some of the Iewes had done who after they had giuen vp their names to Christ to fight vnder his banner revolted to Iudaisme renoūcing that part which they might haue had in Christ the sonne of Dauid Yet surely this often relapse into sin is exceeding dangerous Vulnus iteratum sanaetus tarduis August if we argue by way of comparison with those diseases of the body they do for the most part in short time depriue it of life it selfe because by the often assaults of the same diseases nature is tyred and exhausted his strength wholy spent and therefore shee is forced to yeeld vp her hold as not able to hold out any longer againe their violent invasion vpon her Gutta cauat lapidem non vised sepe cadendo So fares it with the soule through the manifolde batteries of the same sinnes the life of grace may be quite extinquished what was the end of that man whose vncleane spirit beeing gone out returned againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last of that man was worse then the beginning Such was the case of Iulian the Apostate after he had reuolted to paganisme then the Deuill made him his owne Nazian calles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. contra Iul. 1. then hee plunged him in all those diabolicall arts which those instruments of Satan Porphyrie his associates taught him then he playes the part of a sauage beast against the poore Christians being ioyned with the deuil against God and his Christ dying with that blasphemous scoffe in his mouth Vicisti Galilaee So we reade in the life of Lucian the Atheist after his Apostacie from the Christian profession he falls blasphemously vpon Christ cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luciau in Peregrino floutes and scoffes at all religion is angry with himselfe for being so vnaduised as to take that profession vpon him which got him nothing but an elongation of his name from Lucius to Lucianus This sinne therefore of backsliding of returning with the dogge to the vomit and the swine to her wallowing in the mire of sin by how much it exceeds in greatnesse by so much it deserues a greater punishmēt almighty God as that heathen Plato could note Plato in Timaeus it does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes play the Geomitrician not diuiding by lot or by chance but proportioning his punishment to the measure of sinnes He that is angry with his brother vnaduisedly is culpable of iudgement Math. 5.22 Hee that calles him Raca which Theophylact translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be punished by the councell Quiea impuus est in rellig Th. Morus but he that cals him foole shal be punished with hell fyer So in the prophet Amos for three transgressions and for foure that 's for seuen Amos 2.4 a finite for an infinite God will shew no fauour He will not turn vnto Iudah but will send out such a fyer as shall deuoure the pallaces of Ierusalem Vid. Leuit. 16.18.21.24 verses And in Hosea 5. from the 10. ver almighty God follows the pursuit of sinning by a gradation of punishing Iudah was like them that remoued the bounds that is subuerted all order of true religion Ephraim walked after the commandement to wit of Ieroboam which made Israel to sinne therefore will I be to Ephraim as a moath and to the house of Iudah as
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
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
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