A00888:408
The devils banquet described in four sermons [brace], 1. The banquet propounded, begun, 2.…The deuills banket described in foure sermons [brace], 1. The banket propounded, begunne, 2.…
The devils banquet described in four sermons [brace], 1. The banquet propounded, begun, 2. The second service, 3. The breaking up of the feast, 4. The shot or reckoning, [and] The sinners passing-bell, together with Physic from heaven / published by Thomas Adams ...The deuills banket described in foure sermons [brace], 1. The banket propounded, begunne, 2. The second seruice, 3. The breaking vp of the feast, 4. The shot or reckoning, [and] The sinners passing-bell, together with Phisicke from heauen / published by Thomas Adams ...
London: printed by Thomas Snodham for Ralph Mab, 1614
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The words are divided to our hands by the rule of three. A tripartite Metaphor, that willingly spreads it self into an Allegory. 1. Gods word is the Balm. 2. The Prophets are the Physicians. 3. The People are the Patients, who are very sick. Balm without a Physician, a Physician without Balm, a Patient without both, is in fausta separatio, an unhappy disjunction. If a man be ill, there is need of Physic; when he hath Physic, he needs a Physician to apply it. So that, here is misery in being sick, mercy in the Physic.
The words are diuided to our hands by the rule of three. A tripartite Metaphore, that willingly spreads it selfe into an Allegorie. 1. Gods word is the Balme. 2. The Prophets are the Physitians. 3. The People are the Patients, who are very sicke. Balme without a Physitian, a Physitian without Balme, a Patient without both, is in fausta separatio, an vnhappy disiunction. If a man be ill, there is neede of Physicke; when he hath Physicke, he needes a Physitian to apply it. So that, here is miserie in being sicke, mercie in the Physicke.
Not to disjoin or disjoint the Prophets order, let us observe, that the words are spoken. 1. In the person of God. 2. In the form of a question. 3. By a conclusive inference. Only two things, I would first generally observe to you, as necessary inductions to the subsequent Doctrines. Both which may naturally be inferred, not tyrannously enforced from the words. That which first objects it self to our consideration, ⟨p. 212⟩is the Wisdom of God in working on mens affections; which leads us here from natural wants subject to sense, to supernatural, invisible, and more secret defects: from miseries to mysteries. That, as if any man admired Solomons House, they would be ravished in desire to see Gods House; which transcended the former, so much as the former transcended their expectation. So here, we might be led from mans work to Gods work, from things material to things mystical; and by the happiness of cure to our sick bodies, be induced to seek and get recovery of our dying souls. The second is, the fit collation and respondent relation of Divinity and Physic; the one undertaking to preserve and restore the health of the body, the other performing much more to the soul.