A00888:409
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.
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.
Not to disioyne or disioynt the Prophets order, let vs obserue, that the words are spoken. 1. In the person of God. 2. In the forme of a question. 3. By a conclusiue inference. Onely two things, I would first generally obserue to you, as necessarie inductions to the subsequent Doctrines. Both which may naturally be inferred, not tyrannously enforced from the words. That which first obiects it selfe to our consideration, ⟨p. 212⟩is the Wisedome of God in working on mens affections; which leades vs here from naturall wants subiect to sense, to supernaturall, inuisible, and more secret defects: from miseries to mysteries. That, as if any man admired Solomons House, they would be rauished in desire to see Gods House; which transcended the former, so much as the former transcended their expectation. So heere, wee might be led from mans worke to Gods worke, from things materiall to things mysticall; and by the happinesse of cure to our sicke bodies, be induced to seeke and get recouerie of our dying soules. The second is, the fit collation and respondent relation of Diuinitie and Physicke; the one vndertaking to preserue and restore the health of the body, the other performing much more to the soule.