Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	great_a	year_n	young_a	368	4	5.6964	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

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.

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