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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

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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.