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Parliament Phyſick FOR A SIN-SICK NATION.

OR, An Ordinance of Parliament explained, and applyed to theſe diſeaſed times.

CONTAINING A Catholicall Medicine for all Natures and Nations, but eſpecially, A Generall Re­ceipt for all the ſickly people in our Engliſh-Hoſpitall, and Welch-Spittle, compounded after the art of the Apothecary, and accor­ding to Parliament preſcription, as hereafter followeth.

Wherein thou mayſt ſee as in an Urinal-glaſſe, the dangerous ſtate of thy Engliſh Mother, and the Genius of the Reforming Phyſitians, in ſeek­ing her ſpeedy cure, and laſting happineſſe, unto all ſucceeding Ages.

By Philo-Parl.

Imprimatur, JA: CRANFORD.

LONDON, Printed for E. BLACKMORE, and are to be ſold at his ſhop at the ſigne of the Angel in S. Pauls Church-yard.


To the True, yet Sickly-Church of England, Health and Peace, through Je­ſus Chriſt our Lord and onely Phy­ſitian, Amen.

Moſt deare Mother,

I Cannot but acknowledge you to be the true Church of God,Mater eſt Je­ruſalem. Lyran. Eccleſia eſt con­gregatio Iſrael. Rab. David Kimhi. and the Spouſe of Jeſus Chriſt, when I conſider theſe particulars following,

1. That the definition of a true Church doth accord with you, which is this. A true viſible Church on earth, is a company of people called by God from Idols, to the true Religion, and profeſſing ſubje­ction to that call, 1 Theſ 1.9, 10. Jam. 1. ult. 2 Cor. 9.13.

2. When I conſider that the Church of England hath Chriſt onely for her foundation, 1 Cor. 3.11. I confeſſe wood, hay, and ſtubble hath been laid upon this founda­tion, yet ſalvation in mercy belongeth to ſuch as are the true ſons of it, verſe 15. and doe retaine the foundation in faith and verity.

3. When I conſider that Chriſt is your Head,Eph. 1.22. and not Antichriſt, though in circumſtantials you doe ſym­bolize too much with Rome.

4. When I conſider that you have all the Eſſentials of a true Church, though not all the Circumſtantials;Eccleſia parti­cipans ipſam eſſentiam quae ipſi in ſua ſpe­cie debetur, eſt vera Eccleſia. We have the Word and Sacraments, like gold Oare mixed with ſome duſt, but yet it is called Gold, Job 28.6. Iob was a true man, though he was full of biles, and his friends knew him not, Iob 2.7. The ſeven Churches in Aſia are not unchurched for their imperfections, Rev. 2.3. The Church of the Jews was a true Church, in Eſ­ſentials, when it was moſt corrupt, and Chriſt did not de­part from it, but did labour to better it.

5. When I conſider that Chriſt hath not given you a Bill of Divorcement as yet, for he hath ſtill communion with us in his Ordinances, and is about to refine you, & to enter into a neerer union with you: Hoſ. 2.16, 17. he is taking away the names of Baalim out of your mouth, and pulling downe the reliques of ſuperſtition.

6. When I conſider your oppoſition in Fundamen­tals to the falſe Church, I meane to Rome, that Syna­gogue of Satan.

7. When I conſider of Gods extraordinary love to England, in affording us his preſence ſo long, even unto admiration, and in defending his people here as much as in any Church in the whole Chriſtian world; Exod. 33.13, 14, 15. Iacob would not have kept company ſo much with Rachel, if ſhe had not been his beloved wife.

8. When I conſider your fruitfulneſſe, I cannot but take you to be the Spouſe of Chriſt, Cant. 1.16. Do but look on former Martyrs, and on the preſent Parliament and Aſſembly of Miniſters; yea doe but behold thoſe ſons of our Engliſh Church in New-England, and who can but ſay our Mothers bed is green? Cant. 1.16. Chriſt doth lodge betwixt her breaſts, ver. 13. even all our night.

9. When I conſider the hatred of Antichriſt, it con­vinceth me that Rome and England are different Chur­ches, Iohn 17.14.

10. When I conſider your agreement with all the true Churches that have been or are in Chriſtendome, in Eſſentials, and how that all the Reformed Churches in Europe have and do give the right hand of fellowſhip to England; I cannot but ſtand and admire that any ſhould be ſo ignorant and uncharitable,Mammae indi­cant legem u­tramqueſcrip­tam, & ve te­nus acceptam. Rab David Kimhi. as to deny the womb that bare them, and to deſpiſe the paps that gave them ſuck.

Yet notwithſtanding all this (deare Mother) I cannot but mourn when I behold your preſent lamentable face in a new, yet true glaſſe, made by ſuch as have not onely skil in feeling your pulſe, but alſo in viewing your phyſ­nomie. Wherein though you ſeem to appeare to me, in the ſhape of a true Church, and living Spouſe of Chriſt Jeſus, yet I cannot deny, but that you are a corrupt and ſick one: (the Lord help you) Now in the griefe of my ſoule, give leave to a legitimate child of your owne womb, to crave on his knee one curteſie at your hands, it is but this, to accept and make uſe of a little ſpirituall phyſick prepared for your neceſſity, & preſented to your ſin-ſick, yet curable-ſelfe, in this Galley pot, containing within it, Parliament phyſick for a ſin-ſick Nation.

But leſt you ſhould deny me the common curteſie of indulgent mothers, who love to heare their little ones prattle, and to reade their ſcribling notes, though as full of blots and blurs, as Iacobs ſheep of ring-ſtrakes & ſpots, give me leave to Apologize a little for my ſelfe.

Firſt, becauſe as the Ordinance of Parliament is new, ſeaſonable, and neceſſary; ſo the Explanation and Ap­plication of it muſt needs be ſomething anſwerable to the nature of it, though far ſhort of a correſpondent ex­cellencie.

Secondly, becauſe your own Act in that Repreſenta­tive Body, doth put me upon this Kingdom-healing du­ty, which I cannot ſo fully and publikely performe, by preaching only, as by writing alſo.

Thirdly, becauſe its a thouſand pities that ſuch an Ordinance as this is, ſhould be buryed in the grave of Oblivion, which may be alſo profitable for ſucceeding Ages.

Laſtly, becauſe as I have appeared on the Stage, a friend to the Parliament of England, according to my power; ſo I deſire to goe off no changeling, leaving be­hind me, not only a teſtimony of my conſtant reſolution to live and die with ſuch a pious, loyall, charitable, wiſe, and truly Honourable Parliament: but alſo rendring a reaſon of my faith, and Anti-cavalier actions.

Now what remaineth (deare Mother) but prayers for an all-curing benediction on this Catholicall medi­cine of Repentance, hereafter following: Except it may be thought neceſſary to uſe one motive to perſwade your appetite to long after this metaphyſicall potion, & that in regard of its tranſcendent excellencie.

Many men have received groſſe receipts upon either a vain, or weak hope of a ſhort and imperfect health. And of theſe I will report a few, which the more un­pleaſant they are to be uttered, the more fit they are, 1. To ſhame our negligence in taking, 2. To perſwade the ſpeedy and greedy uſing this moſt excellent parcell of Divine phyſick, compounded after Parliament preſcri­ption for a ſin-ſick Nation.

The excrements of dogs and of ſwallows have been taken for the ſquinancyaaGal. M ſu. Maom. Arab. Avicen. treat. of the diſeaſes of the throat.. The dung of a wolfe with white wine for the collickbbAvic Pe. Ap. li. de Venen. c. 4. Gal.. Doves dung for the tor­ment of the ſtone and bladderccPlin. lib. 30. cap. 4.7. New Aſſe dung, and al­ſo gooſe dung with white wine for the yellow jaundisddArnol. 2. vin. lib. 2.. The dung of horſes, boares, ſowes, beares, calves, hares, mice, for many other griefseePlin. lib. 28. cap. 14.. And generally the dung of all beaſts is good for one diſtemper or anotherffPaul. Agine. lib. 7..

Alſo Phyſitians preſcribe the urine of a boareggPlin. lib. 28. cap. 15., of an aſſe-colthhPlin. lib. 28. cap. 10., and of divers other beaſts for ſeveral uſesiiGal. cap. 2..

The ſweat and filth of the cares both of men and di­vers beaſtskkGal Simp. l. 10. Plin. l. 28 c. 4., ſpittlellGal. dict. l. 10, and ſome other excrements of men and women not fit to be namedmmGal. ibid..

Furthermore, they have preſcribed the foame of hor­ſes & of boarsnnPlin. l. 28. c 10. Hoofs of goats and aſſesooGal. Simp. l. 10.. The brains of mice, & vomit of dogsppPlin. lib 30. cap. 11.. A Vulture fatted with mans fleſhqqPlin. lib. 30. cap. 10. A Viper roaſted like a pigrrPlin. lib. 30. c 6.13.. Alſo they have pre­ſcribed red ſliesſſPlin. lib. 30. cap. 12., and wormes of the putrefaction of Vi­persttMarcel. c. 6. Argumentum a minore. , and ſuch as breed in rotten trees. And many of other ſorts, any of which, a man would not give a horſe, were it not for health ſake.

Now the ſtrength of the Argument lyeth thus. If men will take ſuch baſe materials (as I am aſhamed to write in cleane paper, and thou mayſt bluſh to reade) and that only for the regaining of a little bodily health and eaſe: how much more ſhould you (ſick mother) be perſwaded to take the potion of Repentance, which is moſt precious and healthfull for the ſoule, as appeareth in the Ordi­nance, and the explanation thereof?

Say not that a phyſicall life is a miſerable life,Medice vivere eſt miſere vi­vere. Diſſicilia quae pulbra. a me­lancholy and painfull life; for you know that ſweet meat muſt have ſowre ſauce. Gainfull phyſick is always pain­full. Its true, Repentance will make you weep a while, while it is working, but it will make you merry for ever and a day, Pſal. 16. Mat. 5. after it hath done working. Though it be bitter in the taſte, conſider bitter phyſick is better then ſweet poyſon. Conſider alſo that its uſuall to take unpleaſant pils, to ſweeten life, though they be hurtfull to all the parts of the body, in one regard or o­theruuMeſe. lib. 2. Intent. 2 Sum. 1 cap. 1. can. 2., and that chiefly by two means: 1. By evacuating the healthfull humours together with the hurtful. 2. By affecting the parts, with a quality contrary to naturewwMeſ. lib. 1. de virib. cord. tract. 2. c. 2.. There is no phyſick but hath ſome poyſon in it, & a de­ſtroying power in ſome part of itxxAver. 5. Col­licen. Avicen. in 4. prim. Gal. Simp. l. 4.. Hereupon Plutarch affirmeth, that they are ſo far from purging the body, that they had need themſelves to be purged, becauſe they breed groſneſſe and hardneſſe in the bodyyyAvenzoar li. Tiſi tract. 9. cap. 8.. Here­upon divers Phyſitians have ſetled an opinion, that its the beſt phyſick to take no phyſick at all.

But its not ſo with this Parliamentary phyſick, as here­after ſhall appeare, if it ſhall pleaſe your wiſdom to caſt an impartiall eye, and benigne aſpect on this my Prim­roſe compoſition; the which, with the moſt humble addreſſes of a ſelf-curing child, I preſent to your chari­table hands, both for acceptance and protection in theſe phyſick-ſpilling, and Phyſitian-contemning dog-dayes. Think not (deare Mother) that all the aſperſions which are caſt on your firſt borne, and the Glory of your ſan­ctified wombe, I meane the Parliament and Synod now aſſembled, or on me your Apothecary-ſon, are true, or likely to be ſo. Declaration and Vind cati­on of Iohn Pym Eſquire. p. 4.To put all out of doubt, I will con­clude with that great Orator, State-Phyſitian, and Patriot of his Country, Cicero Pym, whoſe words are theſe. How unlikely this is, and improbable, that I have pro­moted and fomented the differences and ſchiſmes now a­bounding in the Engliſh Church, ſhall to every indifferent man be rendred perſpicuous; For that I am, and ever was, and ſo will dye, a faithfull ſon of the proteſtant Religion, without ha­ving the leaſt relation in my beliefe, to thoſe groſſe errours, of Anabaptiſme,And not only of the Prote­ſtant profeſ­ſion. and Browniſme, and the like, every man that hath any acquaintance with my converſation, can beare me righteous witneſſe: Theſe being but aſperſions caſt upon me, by ſome of the diſcontented Clergy, and their fautours and a­bettors.

Your dutifull ſon, and Health-wiſhing Apothecary, N. J.

To the Honourable Lady, the Lady DUDLY, Widow of the late Lord DUDLY, and her pious Daughter the Lady Hobart, wife to the Valiant Colonel of Horſe and Foot, Sir Miles Hobart, and Knight of the Bath; Health, and Peace through Chriſt Jeſus, the Prince of Peace.


WEre I not in awe of your Humility, which though it ſelfe publiſheth the glory of your graces, yet commands me ſilence, I might have given the world a taſt of that, which in theſe holineſſe-contemning dayes would not have been reliſhed, but diſtaſt­ed, yet thus much I am conſtrained to ſay, that I cannot but look on you both, as an honour each to the other, the Mother to the Daughter and the Daughter to the Mother, and both as the Rachels of the true Church of God, and beautifull ſpouſe of Chriſt, who do daily preach by example, what in this Manuall I have written with my pen: So that if any would know, what kinde of Chriſtians I would have in this ſick­ly ſeaſon, let them caſt their eyes on your virtues, as the beſt pictures I can draw, to hold out my meaning to the world. Such is your piety, mixed with prudence and humility, that you deſerve a never dying name amongſt thoſe honorable women, (in the ſacred Heraldry) which believed alſo, and received the word with all readineſſe of mind,Acts. 17.12. and ſearched the Scriptures daily, whether things were ſo; Pious po­verty is a head of gold on feet of clay, but your devout Nobility is like Apples of gold in pictures of ſilver. Its honour upon honour, when ter­rene honour is gilt with celeſtiall graces: amongſt which let me name (without flattery) theſe two as moſt honorable and ſeaſonable, your Chriſtian Sympathy and Religion-adorning humilitie. The maine ground, why I am ſo bold to preſent this little Treatiſe (called Parlia­ment phyſick for a ſin-ſick Nation) to your Ladiſhips, is, becauſe you are the exemplary peeces of my following diſcourſe, hoping that you will be pleaſed to favour that draught which is ſo like your noble ſelves, whoſe dayly taske it is, not onely to help forward a nationall reformation, but alſo, and that in the firſt place, a perſonall, in your ſin-ſick ſelves, both which you ſhall finde urged in this Treatiſe, deare La­dies, if this poor tribute of my Phyſicall ſtudies may but kiſſe your hands, as a ſacrifice offered by your ſervant, or as a weakneſſe that ſtandeth in need of your protection (for I look to be cenſured as a State Emperick) I ſhall acknowledge my ſelf not onely much honoured, but alſo ſecured, at a diſtance, from my Noble Colonell, and much honoured Governour of Lincolne, under whoſe Buckler, many of theſe truthes have been taught by me, and manfully defended by himſelf, both by ſtrength of argument, and dint of ſword: for whoſe fidelity, fortitude and good ſucceſſe, not onely you and yours, but alſo the Church of God have cauſe, as to pray, ſo to praiſe the Lord of Hoſts, who hath made him an inſtrument of much good in the Parliament ſervice, both to King and Kingdom. Much might be ſaid in way of commendation, but leſt my words might ſeeme to know flattery, I will conclude with a word of exhortation; Truſt God with Sir Miles Hobart abroad, and take a ſweet nap in the lap of Providence at home, for Divinity and experience ſay, that no bullet can touch him; without a Divine com­miſſion. For whom I ſhall alwayes pray, and reſt,

Your humble and devoted ſervant Nathaniell Ioceline.

Fifteene APHORISMES handled in this TREATISE.

  • 1 The Parliament of England is a Colledge of State-Phyſi­tians, Page 1
  • 2 Impenitencie is a Nation deſtroying ſickneſſe. page 14
  • 3 Humility prepareth the ſin-ſick patient to receive the bitter potion of Repentance. page 22
  • 4 Poſsibility of a cure doth ſweeten the moſt bitter phyſick of Repentance. page 28
  • 5 England is a ſin-ſick Nation, and a Parliament-Patient. page 37
  • 6 Repentance is onely phyſick to cure a ſin-ſick Nation. page 43
  • 7 Confeſsion is the ſin vomiting part of Repentance. page 57
  • 8 Humiliation in the ſoule-afflicting, and heart-fainting part of Repentance. page 63
  • 9 Reformation is the reſtoring part of Repentance. page 70
  • 10 The potion of Repentance is to be taken without delay. page 76
  • 11 Englands ſins, are Englands diſeaſes. page 79
  • 12 Miniſters are to behave themſelves like Apothecaries. page 84
  • 13 The Temple of God in every pariſh, is to be like an Apothe­cary ſhop. page 88
  • 14 The bitter potion of true Repentance doth bring forth the ſweet fruits, and pleaſing effects of peace, glory, and pro­ſperity. page 92
  • 15 Parliament phyſick is alluring phyſick. page 97

The Authors Sacrifice.

O Lord my God, for ENGLAND I emplore,
Wch in thy wrath thou now haſt woūded ſore;
Thy Will be done, Lord wee ſubmit;
For Mercie yet, Lord, make us fit.
the Cauſe is juſt, wee doe confeſſe,
Its only ſin that breeds diſtreſſe,
Which in England is now ſo rife,
That it can hardly look for life.
Yet thou haſt left to nations ſick,
Parliaments, and their Phyſicke,
Which is REPENTANCE Perſonall,
And REFORMATION Nationall:
Which phyſick is compounded in this book,
LORD bleſſe it to the ſick that in it look.
Pſal. 65.2.

AN ORDINANCE OF THE LORDS and COMMONS Aſſembled in Parliament, Exhorting all his Majeſties good Sub­jects in the Kingdom of England and Do­minion of Wales to the duty of Repentance (as the onely remedy for their preſent calamities) with an earneſt confeſſion, and deep Hu­miliation, for all particular and Na­tionall ſins, that ſo at length we may obtaine a firme and happy peace both with God and Man.

To be uſed privately in Families, but eſpecially pub­liquely in Congregations.

Die Mercurii. 15. Feb. 1642.

ORdered by the Lords and Commons aſſembled in Parliament, that this Ordinance ſhall be forthwith Printed and publiſhed, and read in all pariſh Churches and Chappels throughout the King­dom of England, and Dominion of Wales, by the Parſons, Vicars, and Curates of the ſame.

John Browne Cler. Parl.

LONDON, Feb. 16. Printed for Iohn Wright in the Old-Baily. 1642.

AN ORDINANCE OF THE LORDS and COMMONS Aſſembled in Parliament. The Ordi­nance divided into 9 parts, by theſe 9 Letters, PARLEMNT

THat flouriſhing Kingdoms have been ruined by impenitent going on in a courſe of ſinning, the ſacred ſtory doth plainly tell us; and how neere to ſuch a ruine our ſinfull Nation now is, the preſent lamentable face of it〈◊〉too apparently ſhew. Andhough we ſhould feele the heavy ſtroaks of God yet ſeven times more,Part 2. A. it is our duty to accept the puniſhment of our iniqui­ty, and to ſay, Righteous art thou O Lord, and juſt are thy judgments.

Yet becauſe the Lord who is juſt, is alſo mercifull, and in his infinit mercy hath I〈◊〉the excellent and ſucceſfull remedy of Repentance, to Nations brought neere〈◊〉the gates of deſtruction and deſpaire; O let not England be negligent in〈◊〉application of it; Humble addreſſs of a penitent people to a mercifull God have previled with him. They prevailed for Ninevh when the ſentence ſeemed to be gone out againſt her, and may alſo prevaile for England.

It is therefore thought moſt neceſſary by the Lords and Commons in Parli­ament, that all his Majeſties ſubjects in this kingdome of England, be excited and ſtirred up,Part 3. R. Part 4. L. Part 5. E. ſpeedily to lay hold upon this onely and unfailing remedy of Repentance, tr••ly acknowledging and heartily bewailing, even with deepeſt hu­mliation, godly ſorrow and deteſtation, ſecretly and in families, but eſpecially publickly in congregations, both their own perſonall ſins, and chiefly thoſe ſins that are and have been the ſins of this Nation: a confeſſion of Nationall ſins being moſt agreeable to the Nationall judgments under which the land groans, and moſt likely to be effectuall for the removing of them.

Neither ought this confeſſion to be ſleight or light, when there is ſo heavy a weight of ſins,Part 6. M. infinite in number and hainous in nature, that lyes upon this Nation.

Such are, the high contempt of Gods holy Ordinances, and of holyneſſe it ſelf, Groſſe and affected ignorance, under the glorious light of the Goſpel cleerly ſhining among us, Unfruitfulneſſe under the precious means of grace, Ingra­titude for mercies, Incorrigibleneſſe under judgements, Multitudes of oathes, And blaſphemies, Wicked prophanations of the Lords day, by ſports and ga­mings, formerly incouraged even by authority, All ſorts of uncleanneſſe, Luxury and exceſſe in eating and drinking, Vanity, Pride, And Prodigality in appa­rel, Envy, Contention, and unnartural diviſions, Oppreſſion, Fraude, And violence.

From divers of which ſins and many other, not one perſon throughout the whole Nation, can ſay that he is wholly free; but all muſt confeſſe that they have contributed toward the great ſtock of National ſins, and ſo have increaſed the treaſure of wrath, againſt theſe dayes of wrath; And therefore ſince, according to the language of the Holy Ghoſt, we are a ſinful Nation and laden with in-quity, and that from the ſole ofhe foot, to the head, there is no ſoundneſſe in us, we may juſtly expect the deſolations that are denounced againſt ſo great and generall a corruption.

And as it is our d••y to humble our ſelves, and to give glory to God, the f••r cher of all hearts, by confeſſing all ſins; So ough we to be affected and hum­bled with deepeſt ſenſe of ſorrow, for thoſe moſt crying ſins which now we finde by too ſad experience to have a more immediate influence upon the deſtructi­on of a Kingdom: Some of which are Idolatry and Bloodſhed.

That of Idolary as it was the ſin of our Anceſtors, ſo it is the ſpreading ſin of theſe latter dayes, while by a general connivence, and almoſt toleration, it hath been ſeveral wayes fomented and incouraged; the grievous effects whereof this kingdom; now begins to feele, from multitudes of armed Papiſts, and their abettors. And the kingdom of Ireland far more heavily hath felt, being brought almoſt to utter ruine, by the inteſtine wars of Romiſh Idolaters.

And for that o her crying and cruell ſinne of bloodſhed that cals aloud for vengeance, (beſides many murders not expiated, and the blood-guilty pardon­ed) did it not go hand in hand with that abominable Idol of the Maſſe in the dayes of Queen Mary, and ſome of her predeceſſors, when many hundreds of deare Martyrs and Saints of God, loſt their precious lives in flames and priſons? And though ſeverall acts by which that innocent blood was ſhed have been re­pealed by Parliament, yet to this very day was never ordained ſuch a ſolemne, publicke, and Nationall acknowledgment of this ſin, as might appeaſe the wrath of that Jealous God, againſt whom, and againſt whoſe people, with ſo high a hand it was committed.

Now that all the ſin and miſery of this polluted and afflicted Nation, may be bitterly ſorrowed for, with ſuch griefe of heart, and preparedneſſe for a thorow Reformation, as God may be pleaſed graciouſly to accept, Its required and or­dained by the Lords and Commons in Parliament,Part 7. E. that every Miniſter and Prea­cher of Gods word in the Kingdom of England and Dominion of Wales, in their ſeveral Auditories and Congregations, eſpecially upon the faſt dayes,Part 8. N. ſhal moſt earneſtly perſwade, and inculcate the conſtant practice of this publick acknow­ledgment, and deep humiliaton, for theſe and all our national and crying ſins, and likewiſe the neceſſity of a perſonal and national Reformation, and ſhal pub­liſh this Ordinance concerning the ſame.

That ſo at length we may obtaine a firme and happy peace, both with God and Man.

That glory may dwel in our Land,Part 9. T. and the proſperity of the Goſpel with all the priviledges accompanying it, may crowne this Nation unto all ſucceeding ages.

The parts In this Parliament Phyſick for a ſin-ſick Nation, con­ſider theſe parts.As appea­reth in
1.The Phyſitians.The Lords and Commons. P
2.A Preparative for this phyſick.Its a diſcovery of the neceſſi­ty, goodneſſe of this phyſick, and poſſibility of a cure. A
3.The Patients.They are 1. the Kingdome of England, and the Domini­on of Wales. R
4.The Phyſick it ſelfe.Its Repentance, which is divi­ded into 3. parts. 1. Confeſ­ſion, 2. Humiliation, 3. Re­formation. L
5.The time when it is to be taken.Its ſpeedily. E
6.The maladies or di­ſtempers of the Na­tion.They are infinite in number, and hainous in nature, a­mongst which 20. are nomi­nated as chiefe. M
7.The Apothecaries who are to compound this phyſick.They are all Miniſters and Preachers in the Kingdom of England and Dominion of Wales. E
8.The ſhops, where this Nationall phyſick is to be had.Its to be had in publike Au­ditories & Congregations. N
9.The ends, why this phyſick is preſcribed.They are three, as 1. Peace with God and man, 2. Glo­ry, 3. the proſperity of the Goſpel for afterwards. T
10.The motives to take this phyſick.They are many, ſecretly con­tained in this Ordinance, as hereafter by Gods aſſiſtance and your gentle patience, may more clearly appeare.  

PARLIAMENT PHYSICK for a Sin-ſick Nation.


CHAP. I. The Phyſitians are the Lords and Commons aſſembled in Parlia­ment.

IN explaining and applying the ten fore-named parts of the late Parliament and Phyſical Ordi­nance, I purpoſe (God aſſiſting) to obſerve three things, that I may avoid confuſedneſſe, tediouſ­neſſe, and unprofitableneſſe. The firſt is Order; the ſecond is Brevity; the third is Plainneſſe; & therefore after the example of Hippocrates, I intend to ſumme up the chiefe Doctrinall Points, into briefe Aphoriſmes, or ge­nerall Heads in Evangelicall Phyſick, and then apply them to every ſin-ſick member, as may be moſt ſutable to the work in hand, which is a Nationall cure; which thing is much deſired by that great Colledge of Phyſitians, and by me an unworthy and unskilfull, yet a well-willing Apothecary to that moſt Ho­nourable and Nation-curing Aſſembly.

APHORISME I. The Parliament of England is a Colledge of State-Phyſitians.

It will be needleſſe to ſpend much time in the proof of this point, becauſe ſo much hath been lately written concerning it,Maſter Pryn. Maſter Bridge. as may ſatisfie any rationall man, that will but ſeriouſly, and2 without prejudice,Polyd Virg. an Italian, Arch­deacon of wels, in Ang hiſt. l. 11 p. 188. Hen. 〈◊〉. ſtudy the point. Yet give me leave to adde one teſtimony out of an impartiall Hiſtorian, who lived long before theſe diſputing, and truth gain-ſaying times, and was as little a friend to a Reforming Parliament, as any of his function are in theſe times.

My Author ſaith, that from the reigne of Henry the firſt, the Parliament of England had ſuch a lawfull and firme power conferred upon it, that whatſoever was to be conſulted on, ten­ding to the well-governing and preſervation of the Kingdome, that was to be referred to that Councell. Moreover he ſaith, that if any thing were either decreed or done by the command of King or people, all that was accounted as nothing, of no force, except it were approved on by the authority of the par­liament. Furthermore he ſaith, That if any thing were to be taken from, or added to the ancient Statutes, that ought to be done by the ſentence of the Councell. Not to be tedious, he affirmeth, That nothing could be eſtabliſhed, but what the ma­jor part of both Houſes (then ſitting) did like of. Something elſe he ſaith, which I leave to thy owne private examination, and ſerious meditation. From whence collect theſe Parlia­ment Poſitions, making good the fore-named Aphoriſme, and preſent practice.

1. Poſition.
  • That Parliament power is an ancient power.
  • Ab Henrico id inſtitutum jure manaſſe dici poſſit. Reges ante haec tempora, non conſueviſſe populi conventum conſultandi gra­tia, niſi perraro, facere.
2. Poſition.
  • That Parliament power is a loyall and legall power.
  • Ab Henrico id inſtitutum jure dici poſſit.
  • Not by a ſchiſmaticall and diſloyall faction, but by Regall Au­thority it was appointed.
3. Poſition.
  • That it is a firme and well rooted power.
  • Quod tam altis defixum, uti etiam nunc, radicibus ſemper ſtetit.
4. Poſition.
  • That Parliament power is a large and univerſall power.
  • 3
  • Vt deinceps quicquid ad Rempublicam bene gerendam, ejuſqueconſervationem, deliberandum foret, illud ad conciliū referretur.
5. Poſition.
  • Parliament power is a ſupreme power.
  • Et ſi quid aut Regis, populive juſſu decretum factumqueeſſet,
    Bodinus de Re­pub. lib. 7. c. 8.
    id totum pro nihilo haberetur, niſi ejuſmodi concilii autoritate fo­ret comprobatum.
6. Poſition.
  • Parliament power is a ſelected power.
  • Ac ne imperitae vulgi multitudinis judicio, conſilium impedi­retur, certa lege exceptū ſuit à principio, qui ex ſacerdotum coetu, quive, quotve ex reliquo populo vocari deberent ad concilium.
7. Poſition.
  • Parliament power, it is a Statute-changing, and a Law-ma­king power.
  • Vt ibi ſi quid ex antiquis inſtitutis, legibuſve tollendum, ac rurſus condendum ſit, id de conciliiſententia fiat.
8. Poſition.
  • Parliament power is a King-profiting, and a people-benefit­ing power.
  • Cumenim de principum pariter atque caeteri populi commodo in concilio agatur.
9. Poſition.
  • Parliament power, is an impartiall, equall power.
  • De principum pariter, atquecaeteri populi commodo.
10. Poſition.
  • Parliament power is a free ſpeaking, and ſerious conſulting power.
  • Aequa unicuiquepoteſtas loquendi fiat; alteri ab alteris diſ­juncti conſulant.
11. Poſition.
  • Parliament power is a major part conſenting power.
  • Etenim nihil ratum habetur niſi quod major pars utriuſqueconſeſſus ſenſerit, idquerex comprobarit.
12. Poſition.
  • Parliament power is inherent and adherent to both Houſes ſitting together.
  • Major pars utriuſqueconſeſſus, &c.

This Aphoriſme agreeth with Parliament practice in for­mer ages. Ro. Parl. 11. Rich 2In Richard the ſeconds time, all the Lords and the Commons there aſſembled, ſeeing the loſſe of the King and Kingdome eminent, in regard of many perils and miſchiefs in the Kingdome, becauſe the King was departed from the Coun­cell of the Kingdome, and hearkened wholly to the counſel of Alexander Arch-Biſhop of Yorke, Robert de Vere, Duke of Ire­land, Michael de la Pool, Earle of Suffolke, Robert Treſſilianalſe Juſtice, and Nicholas Brembre falſe Knight, Malefafactors and Traitors: remonſtrated unto the King at full, how that he was ill governed, counſelled and carryed a way by the aforeſaid Traitors and Malefactors, declaring unto him their wicked con­ditions, and required him moſt humbly as his loyall Subjects, for the ſafety of him, and of his whole Kingdome, to put from him the aforeſaid Malefactors and Traitors, and that hereafter he would follow the wiſ, loyall, and diſcreet men of his King­dome. And their reaſon was good,Votes of both Houſe, Die Ven. 20. May. 1642. (and ſhewing the truth of this Aphoriſme) which was this, becauſe they knew no o­ther remedy (or phyſick) to provide for the ſafety of the King and Kingdome, being there withall betruſted.

King Richard the ſecond did afterwards acknowledge this his fault,P l. V••g Ag. ••ſt l. 2 c. R••n. P 47. and miſ-guidance by his evill Counſellors; and this he did not onely privately to Duke Henry, to whom afterwards he willingly reſigned his Crowne,enocato••Tar••m〈◊〉: pum con••lo. but alſo publiquely in the Tower, to a Councell of Princes called thither. Moreover, this was done willingly, and of his owne accord, as the ſame Au­thor writeth.

The judgement of this Parliament in condemning the fore­named evill Counſellors,11 Rich 2. c. 3. 1 Hen. 4. c. 3, 4. In the old printed Stat. as Traitors and Malefactors, was con­firmed by two Acts of Parliaments afterwards; to wit, in Rich. 2. and Hen. 4. their times.

Finally, if any deſire to know how the Parliament of Eng­land came firſt to have ſuch power, as tendeth to the health and wealth of the whole Realme, let him but ſtudie the point made plaine by many late Writers, and he ſhall finde it ariſeth from the conſtitution of our mixed Monarchie, both by the conſent of King and people in the dayes of old. This is in part proved by the firſt Poſition before ſet down, collected out of Pol. Virg.5 but more fully and certainly by a remonſtrance of the Lords and Commons aſſembled in Parliament, concerning Hull. Declaration concerning Hull May. 21 1642.

Where you ſhall find, that as the Kingdom is intruſted to the Kings of England, for the good and ſafety, and beſt advantage thereof, and as this truſt is for the uſe of the Kingdom; ſo ought it to be managed by the advice of the Houſes of Parliament,Pag. 10. whom the Kingdom hath truſted for that purpoſe, it being their duty, to ſee it be diſcharged according to the condition and true intent thereof, and as much as in them lyes, by all poſſible means, to prevent the contrary.

This Parl. power is not onely juſtified by the Fundamentall Lawes of our Kingdome,Calv. Inſt. l. 1. c. 20 Chriſtp. Goodman de Obed. pag. 119. Knox appel. fol. 56. Beza. Confſſ. pag. 216. Buchan. Re-ruin Scot. l. 17. p. 590. Diſcipl. Eccl. from Ro­chel, fol. 105. Franc. Gal. pa 48. Jun. djur. Magiſt. p. 306. Euſeb. Phylad. Dialog. 2. p. 57 Vind. cont. ty­ran. pag. 206. Dan. Chiſt. pol l. 3. c. 6. Cartw. Dud. Fen. ſacra Theol. l. 5. c. 13 Herm. Renech. on Pſal. 1. but alſo by the politique principles of Religion, as appeareth by the generall conſent of Moderne Divines, ſince the Reformation: who agree in this poſition, that the Popular Magiſtrates are appointed to Moderate the wils of Princes, in ſome caſes. To quote all the ſentences of theſe Learned and Orthodox Authors would be too tedious, and therefore I will conclude with the determination of Learn­ed Doctor Willet on the 13. Chapter to the Romans, pag. 593. God forbid that the Church and Common-wealth ſhould be left without remedy, (the former conditions obſerved) when either havock is made of the Common-wealth, or of the Church and Religion.

CHAP. II. Application of this Aphoriſme.

GIve me leave to ſet thy thoughts right concerning the power of Engliſh Parliaments, againſt which too many diſpute, and at which too too many kicke and ſpurn, as they did againſt Righteous Lot, who did no more then was lawfull, for the preſervation of the innocent, in caſe of neceſſity. Gen. 19.9. Def. of the Apol. pag. 52. part 6.Do but conſult with Learned and Reverend Iewell, an Orthodox and pious Biſhop in his time, and he will tell thee (though thou art an Anti-parliament Biſhop) as he did thy old friend Ma­ſter Harding, that great is the Authority of an Engliſh Parli­ment.

His words are theſe.


Whereas ye call the Doctrine of Chriſt, that now by Gods great mercy, and to your griefe, is univerſally and freely preached, A Parliament Religion, & A Parliament Goſpel, (for ſuch ſobriety becometh you well, and may ſtand you in ſtead when learning faileth) ye might have remembred that Chriſt himſelfe at the be­ginning, was univerſally received, and honoured through this Realme, by aſſent of Parliament. And further, that without Parliament, your Pope himſelfe was never received, no not in the late time of Queene Mary.

Yea, and even then, his Holineſſe was clogged with Parlia­ment conditions, that, Whatſoever had been determined in Par­liament, and was not repealed, were it never ſo contrary to his Will and Canons, ſhould remaine ſtill inviolable, and ſtand in force: otherwiſe his Holineſſe had gone home again. Such, Maſter Harding, is the Authority of Parliament. Verily if Parliaments of Realmes be no Parliaments, then will your Pope be no Pope, therefore as you now call the truth of God, which we now profeſſe, a Parliament Religion, and a Parlia­ment Goſpell, even ſo with like ſobriety and gravity of ſpeech, ye might have ſaid, Our Fathers in old time had a Parliament Chriſt: And your late fathers and brethren had of late in the time of Queene Mary, a Parliament faith, a Parliament Maſſe, and a Parliament Pope.

I pray what is the Engliſh of all this,Plyd. Virgil Angl. hiſtor. l. 11. p 188. Hen 1. but the ſenſe and mean­ing of that which Polydor Virgil ſaid long ago, in his Hiſtory concerning Henry the firſt, and his great Councell of State: whoſe words are theſe in Engliſh. After the French cuſtome, they called the Councell, in their uſuall dialect, a Parliament: which every King in the beginning of his reign was wont to call, that therein, if any thing either in the old Statutes or Laws, were to be taken away, or added again, it ſhould be done by the judge­ment of that Senate: and that afterwards, as often as the State of the Kingdom required (Suo arbitratu) he called another Aſſembly.

I might write down the firſt concluſion of the Councell of Baſill, in the time of Hen. 6. but it would be too tedious, thou mayeſt read it at large in the Acts and Monuments of our Church, where thou ſhalt find, that as the authority of a Gene­rall Councell is above the Pope, ſo the authority of a Generall7 Aſſembly of a Kingdom, is above the King, who is to be ſub­ject to Lawes, according to the firſt inſtitution of Kingly go­vernment in the whole world.

And therefore in the judgement of that Councell,Fox p. 684. Hen. 6. printed Anno 1576. all ſuch are to be eſteemed as flatterers, who attribute ſo ample and large authority unto Kings, that they will not have them bound un­der any Lawes: for ſuch as ſo do ſay, talke otherwiſe then they think.

I cannot omit the determination and plaine Engliſh of a moſt skilfull Lawyer in his time, which is this. There is no King,Carpzorius de Capitulatio­ne Caeſarea. cap. 1. or chiefe Commander in the whole Chriſtian world, whoſe power may not be reſtrained by the Orders and Degrees of a Common-wealth, by vertue of their Compact and Agreement at firſt.

Such as would caſt our government into the mould of the Jewiſh Monarchy, caſt it into a bounded mould,Jun. Tremel. in loc. Sc volo, ſicu­beo, violentum genus domnan­di eſt, & ty­rannicum, nequeunquam poteſt eſſe diuturnum. Pet. Martyr. 2 Sam. 5.3. Intrum eſt foe­dus, ut domina­tio eſſet. Pia. Juſta. Clemens ut rex popu­lum, ſecundum jura ac leges gubernaret, po­pulus autem ei pareret. Mart. in loc. and ſtinted juriſdiction. 2 Sam. 5.3. The Elders of Iſrael and David made a conditionall Covenant.

Davids goverment was not arbitrary.

An Arbitrary Government, is not onely violent, but alſo ty­rannicall, and cannot be perpetuall, and therefore Kings ought alwayes to have before their eyes that great charter Deut. 17. for the law of God is to be the Schoole-dame of Princes, and their line and rule, by which if they ſquare all their counſels and actions, they ſhall not erre, and therfore David in the 101. Pſal. did willingly oblige and binde himſelf to three things. 1. that his government ſhould be pious, 2. juſt, 3. mercifull, as ap­peareth plainly in that pſalme: Alſo you ſhall find the ſame con­firmed 2 Kings 11.17. which was, that the King ſhould go­verne the people, according to Laws and Statutes, and that they ſhould obey him ſo commanding.

This was not ſaith the ſame authour, a new Covenant, but the renovation of the old, which Athaliah had broken.

They that write concerning the Sanhedrin,Joſeph. l. 4 c. 17 the higheſt Court amongſt the Jewes, Numb. 11.16. which continued untill the time of Herod, who put it down to ſet up a Tyranni­call government of his own: make it differ very little from our Engliſh Parliament.


Firſt,Moſs Kot〈…〉 in regard of the number, it was the fulleſt Court, there were 70 Elders in it, and the Naſor Prince, did ſit in the midſt of the halfe circle.

Secondly, in regard of the place, it was in the chief City, the Metropolis of the Kingdom, Ieruſalem.

Thirdly,〈◊〉Nm〈◊〉 in regard of their Election, there were 6 choſen out of every tribe, except out of the tribe of Levi, out of which one­ly 4. were elected.

Fourthly, in regard of their power, which was very great. 1. Galatin. l 4. c. 5.There was no Appeale from this Court. 2. Its authority continued in the vacancy. 3. The authority of the Prince did not infringe the power of this Court.

Laſtly,〈…〉••op H••od. Sabellicu& Grinſton in the lives〈…〉, Domit an,〈◊〉. they that would caſt our Government into the mould of the ancient Roman Monarchy, will miſſe of their much de­ſired Boundleſneſſe, and abſolute Monarchy: for it plainly ap­peareth by Roman Hiſtories; That the Roman Senate did not onely elect and confirme their Emperours, but did alſo oft times exerciſe a judiciary power over them, even beyond co­ertion or reſtraint.

The Emperours themſelves were willing with it, many of them;Hc po me u­e e, ſi juſtaape a〈◊〉; contra me, ſi inuſta. and therefore Dion prayſeth Trajan the Emperour, be­cauſe when he ſet a Tribune over the Praetours, and put a ſword into his hand, he ſaid to him after this manner; Uſe this ſword for me, ſo long as I rule well; but uſe it againſt me, if I com­mand unjuſt things.

Therefore the Emperour promiſeth, that he will do nothing (Contra jus) contrary to Law and Equity,Imperator inod. lib 4. that ſo his decrees may be of force in the places of judicature; and that they ought to be of no force, if it be apparent that they ſwerve from the right line of Juſtice.

Moreover he ſaith,Vt revera ma­pus imperio eſt. that the power of the Roman Empire doth ſo much depend on the authority of the Law, that its grea­ter then the Empire.

Its true the Chriſtians then did chuſe rather to fly or ſuffer, then to reſiſt, and that upon good grounds as its conjectured.

Firſt, becauſe they were private men, not Senators.

Secondly,Privati graſ­ſatores. Par. becauſe thoſe Emperours did not againſt their owne and knowne Lawes, ſo that they were not private aſ­ſaulters.


Thirdly, becauſe they might have done themſelves much hurt in not being able to reſiſt them being farre leſſe in number then the unconverted Romans, and ſeeing they had not a ſuf­ficient Militia amongſt them: for though Euſebius ſaith,Lib. 8. cap. 11. a whole City of Phrygia was burnt, profeſſing Chriſtianity without reſiſtance; and that twenty thouſand Martyrs were burnt in a Temple; yet we finde not that they were fitted for their owne defence. Its otherwiſe now, as appeareth by Par­liament Declarations, and men in Armes. Bleſſed be God for the Militia of the Kingdome.

Thinke not this Parliament and Nationall Defence, to be either a new trick, or an unjuſtified ſhift in caſe of publicke ne­ceſſity.

Firſt, it is not a new trick. Polydor Virgill teſtifieth, that when Edward the Confeſſor had extracted a few, and thoſe moſt healthfull Lawes, out of the old Lawes of the Britaines,Pl. Virg. Ang hiſt. l. 8. Saxons, and Danes; he eſtabliſhed them, both for his own uſe, as alſo for the benefit of his people, whoſe health and welfare he laboured as his owne.

But when the Normans came in, then new Lords, new Laws. Velut optimam partem vitae, repetiverunt armis.But what did the people now? they did not onely complaine that they had loſt their Lawes, (which they called the Com­mon Lawes) but they did fight for them, as for the beſt blood in their politick body, the veines of the Kingdome: which thing my Author doth not condemne.

Many are the examples in Hiſtorie of Subjects that have de­fended themſelves in all ages, againſt the aſſaults, oppreſſions, and groundleſſe wars of miſ-led Princes; which act of ſelf-de­fence the very Heathens have juſtified; and Proteſtants alſo,Iſocra. pag. 108 Cicer. pro Mil. Cicero Tuſc. Quaeſt. 1, 2. not onely by the Lawes of nature, but alſo by the Law of God and Man.

Our owne domeſtick examples of the long continued Barons wars are not unknown to the learned, who in King Iohns time, King Hen. 3. Edward the 2. and Rich. 2. reignes, tooke up Armes againſt theſe Princes, for the juſt defence, preſervation, and eſtabliſhment of the Laws and Liberties of the Kingdome,Math. Pariſ. Holinſ Wal­ſingh. Speed, stow, Math. Weſtm. Fab. even in times of Popery, which act of theirs hath beene juſtifi­ed by the learned both in Law and Divinity long ſince.

By meanes wherof our Kingdom hath quietly enjoyed thoſe Lawes and Liberties, which otherwiſe had beene long agoe10 utterly loſt, and the Kingdome with them.

From all which diſcourſe, I hope it will cleerely appeare to all the world, that the preſent Parliament of England hath but diſcharged that truſt which belongeth to it, as that great Colledge of State-Phyſicians, which under the great Iehovah that healeth Iſrael, Exod. 15.26. is our moſt honourable and beſt Apothecary. As alſo, that according to their owne moſt religious and ſeaſonable proteſtation, they have not invaded that property which belongeth to the Crowne of England, whiles they have beene forced to ſtand on their owne guard, in labouring and ſweating out the Kingdoms health and proſpe­rity.

I am not ignorant that ſome object againſt the preſent Par­liamentary proceedings,Ualiquando eſſetis ſeveri judices, adhi­bndo medici­nam reipublicae Cicer. pro Seſt. which are extraordinary in many par­ticulars, I confeſſe, yet I cannot be ſo blinde as not to ſee a more then an ordinary neceſſity of new and almoſt deſperate cures, for a moſt ſtrangely-diſtemperd Nation.

All that hath been or can be ſaid to any purpoſe, in way of oppoſition by the moſt impatient patient, may be reduced into theſe five objections. As 1. That all that is done is againſt the Law of God. 2. Againſt the Law of Nature. 3. Againſt the Law of Nations. 4. Againſt the prerogatives of Chriſtian Princes. 5 Laſtly, againſt the practice of the primitive Church.

But all theſe and more objections, are in part, (though not ſo ſully as might be) anſwered in the Explication and Applica­tion of this preſent Aphoriſme, and in the latter end of this book, in the firſt motive to repentance.

The Parliament of England is a Colledge of State Phyſicians.

Now having by Gods aſſiſtance and your gentle patience ſet your judgement right in theſe irregular dayes, wherein men labour to divide and to keepe at a diſtance, what God and our Anceſtours have joyned together, in the happy eſtate of a mix­ed Monarchy, give me leave to end this Aphoriſme by way of exhortation, as well as information, both are equally neceſſary in ignorant and backward times.

In the firſt place, Moſt Honourable Senatours, I cannot but thankfully acknowledge you the repairers of our breaches, the reſtorers of paths to dwell in, and the Saviours (next under God) of our almoſt ruined Church and State; And I pray the11 great Moderatour of the Univerſe, who hath miraculouſly congre­gated, preſerved, directed, and proſpered your honorable Aſſembly hitherto, ſtill ſo to go along with you in all your wayes, as that all your conſultations may be crowned with a ſuccesfull iſſue, ſo that the preſent times and all ſucceeding ages, may deſervedly call your Honours the raiſers up of the foundations of many generations. Yet withall, I humbly crave (moſt ſacred Sanhedrin) a licence from your higheſt Court of juſtice, to put your colledge of State Phyſicians, for ever in minde but of one old ſaying, not altogether unneceſſary, or unbeſuiting your moſt ſublime contemplations for the publick-weale of this ſin-ſicke Nation, which is, and it is but this, Phyſitian heale thy ſelf, take your own phyſicke of repentance,Prov. 16.7. When the waies of a man pleaſe God, he will alſo make his enemies at peace with him. Piis hoſtes con­ciliantur. Ludo. Lavat. which is an onely remedy for your Parliament diſtractions, as well as for our Country calamities; and I verily beleeve, though I thus ſpeake, that many of you did not onely intend this Ordinance for your brethren, but alſo for your own ſelves, and have been mindful to give the whole Kingdome a good example in the firſt place: go on and perfect your repentance, and God (the onely peace-maker) will perfect your peace, for we are ſure that repentance doth pleaſe God. Pro. 16.7.

In the next place, give care O England to Solomons advice,Amici veteres non ſunt deſe­rendi. who was the Prince of peace in his dayes, Prov. 17.10. Thine own friend, and thy fathers friend forſake not: That is, forſake not ſuch as have deſerved well of us, and our forefathers, when they come into danger and want our help, for it is ingratitude to them,Magnus the­ſaurus eſt ami­cus bonus, prae­ſertim quem ſi­dum eſſe dici­tur, non convi­ctu perſpexi­mus. Lud. La­vat. and dan­gerous for a Kingdome. A true friend is a Magazine of much good; ſuppoſe thy old friend hath ſome defects, this new friend may prove more defective; it is not with a friend as with a garment, or a ſhip, the newer the better, this Rehoboam Solomons ſon found to be too true for his profit, 1 Kings 12.6. &c. when he forſook the counſell of the old men, (or Sanhedrin) that had ſtood be­fore his father to give advice, and did chooſe and follow the coun­ſell of young men, a cabinet counſell, againſt the great Senate,Graves & an­tiqui Senatores. Pet. Mart. Et a conciliis fuerant. Jun. which then was like our Parliament now in many regards, as you have heard before; do but read this chapter through and it will give thee a good hint for theſe Parliament-forſaking times. All the world knoweth, and England cannot but beare witneſſe, that Englands Parliament, hath been Englands friend, many genera­tions,Jewel def. Apo. part 6. p. 522. even in the time of Popery, yea even then the Pope his holy­neſſe was clogged with Parliament Conditions. And why we12 ſhould now think, that the Papiſts will rather defend the Prote­ſtant Religion in England, then the reformed and reforming Par­liament now ſitting,Monſtrum hor­rendum Britan­nieum. to me is no little wonder: diverſe come over into this Iſland to ſee ſtrange ſights, I think there is none like this new wonder which many would perſwade England & the world to beleeve, in theſe dayes; to wit, That a Delinquent and Popiſh Army ſhould fight for the due execution of the ſtrict Lawes of the King­dom, and the maintenance of the Proteſtant Religion, in England, yea, and that againſt ſuch a parliament, as I am perſwaded, is the glory of the Chriſtian world. Ovid never fained ſuch a Metamor­phoſis, and the Legend of lies never fabled its like. Certainly this is one of Satans lying wonders, 2 Theſ. 2.9. who is a great friend to Antichriſt,〈◊〉enm Satanae omna agat. Heming. Obj. as appeareth plainly in that verſe, and in this Yorke deſigne.

I ſhould like well of your admonition, may ſome man ſay, were it not that the now preſent Parliament doth go about to bring in an alteration, contrary to the minds and votes of the Biſhops, when they were members of the Houſe of Lords.

I will give you the anſwer of Biſhop Iewel to Maſter Harding a Papiſt in his time,Sol. Jewel df. Apo. pt 6. p 521, 522. whoſe words are theſe.

You ſee me herein to bewray ſome want of skill, the wiſe and learned could ſoon have told you, that in the Parliaments of Eng­land, matters have evermore uſed to paſſe, not of neceſſity by the ſpeciall conſent of the Arch-Biſhops and Biſhops, as if without them no ſtatute might lawfully be enacted, but onely by the more part of the voices, yea although all the Arch-Biſhops and Biſhops were never ſo earneſtly bent againſt it. And Statutes ſo paſſing in Parliament, onely by the conſent of the Lords Temporall, with­out the conſent and agreement of the Lords Spirituall, have never­theleſſe alwayes been confirmed and ratified, by the Royall aſſent of the Prince, and have been enacted and publiſhed under the names of the Lords Temporall. At S Edmunds Bury, Anno Do1296. Habitorex cum ſuisaronibus Parliamento, & Clero exclu­ſo, ſtatutum eſt. In proviſtone de Mart. Anno Dom. 1272.

Read the Statutes of King Edward the firſt, there you ſhall finde that in a Parliament ſolemnly holden, the Arch-Biſhops and Bi­ſhops were quite ſhut forth, and yet the Parliament held on, and good and wholſome Lawes were there enacted, the departing, or abſence, or malice of the Lords Spirituall notwithſtanding. In the Records thereof it is written thus; The King keeping his Purlia­ment with his Barons, (the Clergy being ſhut forth) it was enacted, &c.


Likewiſe in the time of King Henry the third, yea, and that quite contrary to the expreſſe decrees of the Church of Rome.

Likewiſe in the time of Rich. 2. Anno 11. cap. 3.

From whence, Chriſtian reader, thou haſt not onely an anſwer to the former Cavalier-cavill, but alſo a learned confutation of the late Proteſtation of the Tower-Biſhops: but no more of this mat­ter. Give me leave therefore, O England, once more to perſwade thee as thou loveſt thy ſelfe, and tendereſt the welfare of thy po­ſterity, forſake not thy own friend, and thy fathers friend, I meane the Parliament of England, which hath proteſted as deeply, and ventured as magnanimouſly for the good of King and Kingdom as ever any did, ſince King Inah his dayes, and King Elfreds Regi­ment.


CHAP. III. A Preparative for this Phyſick.

THat flouriſhing Kingdoms have been ruined by impenitent going on in a courſe of ſinning, the ſacred Story doth plainly tell us; And how neere to ſuch a ruine our ſinfull Nation now is, the preſent lamentable face of it doth too apparently ſhew. Parl. Ordin. P.

And though we ſhould feele the heavy ſtrokes of God yet ſeven times more, it is our duty to accept the puniſhment of our iniqui­ty, and to ſay, Righteous art thou O Lord, and juſt are thy judge­ments.

Yet becauſe the Lord who is juſt, is alſo mercifull, and in his infinite mercy hath left the excellent and ſucceſſefull remedy of Repentance to Nations brought neere to the gates of deſtruction and deſpaire, O let not England be negligent in the application of it.

Humble addreſſes of a penitent people to a mercifull God, have prevailed with him. They prevailed for Niniveh, when the ſen­tence ſeemed to be gone out againſt her, and may alſo prevaile for England. Thus far the Preparative.

In which Preparative are ſeverall Ingredients.

The firſt Ingredient, is Neceſſity, and that in a twofold regard. Neceſſitie.1. Becauſe Englands ſickneſſe is a mortall or deadly diſeaſe, which is Impenitencie, argued by theſe words, That flouriſhing King­doms have been ruined by impenitent going on in a courſe of ſinning.


2. In regard of the neerneſſe of the mortality and ruine of this impenitent Kingdome, implyed in theſe words, And how neere to ſuch a ruine our ſinfull Nation now is, the preſent lamentable face of it, doth too apparently ſhew.

From whence naturally ariſeth this Aphoriſme,

That Impenitencie is a Nation-deſtroying ſickneſſe.

APHORISME 2. Impenitencie is a Nation-deſtroying ſicknes. Iſa. 6.10, 11. Ier. 29 2 Kings 17. from the 7. to the 19. ver. Ier. 8.6. Rev. 2.5.

For the better underſtanding of this Aphoriſme, conſider three things:

Firſt, conſider what impenitencie is.

It is a going on in a courſe of ſinning without repentance. This deſcription is in the beginning of the Ordinance. Wherein conſiſider theſe parts. 1. It is a ſinne. 2. It is a courſe or trade. 3. It is a going on ſtill without repentance; for as Chriſt did deſtroy the works of the devill, 1 Iohn 3.8. ſo doth Repentance deſtroy the worke of Impenitencie, it is quite contrary to it.

Secondly, conſider the grounds of this Aphoriſme in generall, and theſe are in number ſixe:

1. Becauſe it is a great ſinne, it is a ſinning-ſin, as one calleth it. Rebell is••at rebellione ae­terna. Vat. It is called Rebellion, Ier. 8.5. it is a high aggravation of ſin, Mat. 11.20. Rev. 2.21.

2. Becauſe it is a Diabolicall ſinne; the Devils neither can, nei­ther will repent, their impenitentiall hearts are ſo hardned.

3. Becauſe it is a wrath-treaſuring ſin, Rom. 2.5. by it they trea­ſure up wrath againſt the day of wrath.

4. Becauſe it is a Nation-unfencing ſin. Iſa. 5.2, 5. It cauſeth God to pull up his hedge about his Vineyard and Church, and ſo to fall to ruine, and all kind of miſchiefe.

5. Becauſe it is a Phyſick-rejecting ſin. Mat. 23.37. Ye would not come under my wings to be healed and refreſhed. Iohn 3.19. The contempt of Phyſick doth more diſpleaſe the Phyſitian, then the loathſomneſſe of it doth trouble him.

6. Becauſe it is a ſin-finiſhing ſin. Iam. 1.15. Then ſin is finiſh­ed, when a man reſolveth to live and lye in it, though it coſt him his life. Now is thy ſore without remedy, 2 Chron. 36.16. There is no promiſe in the Word of God to an impenitent ſinner, that will not turne and live. It is not ſo much falling into the water15 that drowneth, but the lying in it: So it is not ſo much the falling into ſinne, as the lying and continuing in ſinne, that damneth the ſoule.

Thirdly, conſider the Demonſtration of this Poſition in-parti­cular, as it concerneth this Nation wherein we live. To this end, let us a little look over the foure great changes of England in for­mer times, and we ſhall finde that the ſinnes of our fore-fathers, which were not repented of, were the meritorious cauſe of their long-ſince paſt miſeries. Lam. 3.39.

The firſt great change was at the comming in of the ancient Romans into England, which was a thouſand years after the be­ginning of the fable of Brute, and in the daies of Iulius Caeſar. Rich. Pak. Chron. pag. 2. Brio de Bri­toni. Polyd. Virgil p. 27. Ang. hiſt. Bede l. 3. c. 1.Now we cannot imagine but that then the Britains were under their Heatheniſh Government, as ſo many Brutes, like the ancient Romans, before their calling to be Saints, Rom. 1. worſhiping and ſerving the creature more then the Creator, who is bleſſed for ever, Amen.

The ſecond great change was at the comming in of the old Sa­xons. Bede l. 1. c. 24. Hiſt. Ang.Now Bede in his Hiſtory doth plainly prove that their im­penitencie was the cauſe of their puniſhments, as a pillaging and a ſpoiling war, &c.

They abuſed their quietneſſe and plenty, and grew to a looſe and wanton living, whereupon all manner of lewdneſſe followed ſtraight after, eſpecially cruelty, hate of truth, and loving of lies; Inſomuch that if any were gentler, and more given to truth then others, they would work him all the ſpight and hurt they could, as a common enemy of the Country.

This did not onely the Seculars, but alſo the Clergie it ſelfe, and the heads thereof, giving themſelves over to drunkenneſſe, pride, contention, envie, and ſuch other wickedneſſe, caſting utterly from them the ſweet yoak of Chriſt. In the meane time a bitter plague fell among them for their corrupt living, conſuming in ſhort time ſuch a multitude of them,ut vivi mortu­os ſepelive ne­quirent. that the quick were not ſufficient e­nough to bury the dead. And yet for all that they remained ſo hardned in ſin, that neither their friends death, nor the feare of their own, could cure the Morain of their ſoules,Polyd. Virg. l. 3. P. 61. which daily pe­riſhed through their ſinfull living. Whereby a greater ſtroke of Gods vengeance enſued upon the whole ſinfull Nation, as appea­reth in the 15. Chapter of the ſame Hiſtorian, whoſe words are to this purpoſe.


To be ſhort, the fire once kindled in the hands of the Pagans, the old Saxons, took juſt revenge on the wickedneſſe of the peo­ple, not much unlike that fire of the Chaldeans, which being kin­dled, conſumed the City of Jeruſalem. So alſo this fire of ven­geance, the wicked Conquerour kindling it, or rather God the juſt Judge diſpoſing it, raged firſt upon the Cities and Countries next unto it,Bde l. 115. after from the Eaſt ſea unto the Weſt, overwhelmed all the whole Iſland, without any reſiſtance made to quench it. Both publique and private houſes were over thrown to the ground, the Prieſts were ſlain ſtanding at the Altar, the Biſhops with their flocks were murdered, without reſpect of their dignity, nei­ther was there any that would bury their ſlain. Some of the miſe­rable leavings being taken in the hils, were there killed; others being ſtarved with hunger, were fain to creepe out of their caves, and buy their victuals at their enemies hands, with ſale of their li­berty for ever, if yet they were not killed out of hand; others fled over the ſeas with a heavy heart; others tarying ſtill in the Country, in feare of death, and lack of food, lived full miſerably in the moun­taines, woods, and cliffes.

The ſame authour ſaith in another place, that among many o­ther of their horrible doings,••b 1. c. 22. which their own Hiſtoriographer Gil­das doth lamentably ſet forth in writing, that they never took care to preach the Goſpel of Chriſt unto the Engliſh and Saxons which inhabited amongſt them in the land.

Alſo in another place he ſaith,Lib. 3. c. 1. they, that is the old Britains, were defiled with the filth of Idolatry.

The third great change was at the comming in of the Danes, who did in time much hurt in this kingdom, as appeareth by the Acts and Monuments of our Church.

I will give you the teſtimonies of two ſufficient witneſſes.

An ancient writer,Hſto. Cariana. In Ag orum quidem Eccleſia Primitiva Religio clariſſi mereſpenda: ita ut Reges ac Reginae, Princi­pes ac Daces, Conſules & Ba­rones, &c. in an old Manuſcript ſaith to this purpoſe concerning the invaſion of the Danes into England.

In the primitive Church of the Engliſhmen, Religion did moſt clearely ſhine, in ſo much that Kings, Queenes, Princes, and Dukes, Conſuls, and Barons, and Rulers of Churches, incenſed with the deſire of the Kingdom of Heaven, labouring and ſtriving among themſelves to enter into a ſolitary life and voluntary exile, forſooke all and followed the Lord; But in proceſſe of time, all vertue de­cayed among them, ſo much, that in fraud and treachery none ſeem­ed to be like them, neither was any thing to them hatefull and o­dious,17 but piety, and juſtice. Neither any thing in price and ho­nour, but civil war, and ſhedding of innocent blood, wherefore Al­mighty God, ſent upon them pagan and cruell Nations like ſwarmes of bees, which neither ſpared women nor children: as Danes, Norwegians, Gothes, Suevians, Vandals and Friſians, who from the beginning of the reigne of King Ethelwolfe till the comming of the Normans, by the ſpace of 230. yeares deſtroyed this ſinfull land from the one ſide of the ſea to the other, from man alſo to beaſt, for they invading England oft times on every ſide, went not about to ſubdue and poſſeſſe it, but onely to ſpoyle and deſtroy it. And if it had chanced them to have been over come at any time by Engliſhmen, it availed nothing, becauſe other Na­vies ſtill with greater power in other places were ready on a ſodain and unawares to approach upon them, &c.

Alſo a late writer ſaith to the ſame effect,Fox Act. Mn pag. 141. that there was an other cauſe why God did ſcourge England by the Danes, and that was the ſinnes of their forefathers, who falſly breaking the faith and pro­miſe made with the Britains, did cruelly murther their Nobles, wickedly oppreſſed their Commons, impiouſly perſecuted the in­nocent Chriſtians, injuriouſly poſſeſſed their land and habitation, chaſing the inhabitants out of houſe and country, provoked Gods anger, beſides the violent murther of the Monkes of Bangor,1200 praying monkes ſlain. Bede l. 2. c. 2. Angl. Hiſt. and diverſe foule ſlaughters againſt the poor Britians, who ſent for them to be their helpers. Wherefore Gods juſt recompence falling upon them, from that time never ſuffered them to be quiet from foraine enemies, till the coming of William the Norman.

From whence it appeareth, that a going on in a courſe of ſinning without repentance, is a Nation-deſtroying ſickneſſe.

The fourth great change was at the comming in of the Normans into England, as appeareth in the Church hiſtories, and the ſin of the land was the cauſe of the miſery of it, as appeareth by many au­thours, I will only quote a few for my purpoſe.

Maſter Fox ſaith, that the cruell fact of Earle Godwine,Acts and Mon. pag. 164. and his bloudy Soldiers, in murthering, or rather martyring the innocent Normans, ſeemed to him to be the cauſe, why the juſtice of God did ſhortly after revenge the quarrell of theſe Normans, in con­quering and ſubduing the Engliſh Nation, by the Duke of Nor­mandy, and the Normans that came with him. For ſo juſt and right it was, that as the Normans coming with a naturall Engliſh Prince were murthered of Engliſh men: ſo afterward the Engliſh18 ſhould be ſlaine and conquered by the Normans, coming with a forein King, being none of their Country. Gul. Malmeſ. Jornal. Hiſtor. Rich. 2.

They that write the hiſtory of the vertuous and bleſſed King Ed­ward, make mention of a dreame or revelation that ſhould be ſhewed to him in time of ſickneſſe, which was to this effect. How that becauſe the Peeres and Biſhops of the Realme were not the ſervants of God, but of the devil, therefore God would give this Realme unto the hand of others. And the King deſired ut­terance to be given him, that he might declare the ſame to the peo­ple, whereby they might repent; but anſwer was made, that they would not repent, and that it ſhould be given to another people. And ſo it was not long after to the cruell Normans.

Thus having ſeen the cauſe of Englands miſery to be ſinne unre­pented of, & unamended, give me leave to conclude the forenamed Aphoriſme with the teſtimony of two or three learned writers, and ſo I will conclude with a briefe application of all that hath been ſaid.

The firſt writer of our England Nation,Guild. Brit. na­tus Anno 493. de excid. Brit. Propter deſid­••praedicatio­••Epiſcop. ſheweth the meritorious cauſe of the Britains plagues in the dayes of old, to be the covet­ouſneſſe and rapine of Princes, the iniquity and injuſtice of Judges, the idleneſſe of Biſhops in preaching the goſpel, and laſtly the luxary and evill manners of the common people.

Another old writer ſheweth the cauſe of the deſtruction of the Britains to be for theſe ſins,Ex hiſt. Cr­tenſ. that follow in his Declaration.

When the vulgar and raſcall ſort were advanced into the places of Nobles, they advanced themſelves above that their dignity re­quired. And through their abundance of riches, they ſurpriſed with pride,〈…〉&c. Si quis vero e­rum mitir, & veritati a­liquatenus pro­pior videretu, in hunc quaſi Britanniae ſub­verſorem om­nia odia, telaquetorquebantur. began to fall into ſuch and ſo great fornication, as was never heard of even among the Gentiles, and as Guildas the Hiſto­riographer witneſſeth, not into vice onely, but alſo into all manner of wickedneſſe, whereunto mans nature is inclined: and eſpecially into that which is the overthrow of all good eſtates, even the ha­tred of the truth, the love of lyes.

Imbracing of evill in ſtead of goodneſſe, regarding of miſchiefe in ſtead of vertue, receiving of the Devil in ſtead of an Angel of light, they anoynted Kings, not ſuch as could rule a Common­wealth well, but thoſe which exceeded all others in cruelty: And if any were perceived to be ſomewhat more humble and meeke, or to be more inclined to favour the truth, then the reſidue, him did every one hate and backbite, as the overthrower and deſtroyer of19 Britain; all things, whether they pleaſed or diſpleaſed God, they regarded alike: and not ſecular men onely did thus, but alſo the congregation of the Lord, and their Biſhops & Teachers, without any difference at all: Therefore it is not to be marvelled, that ſuch people ſo degenerating and going aſtray, ſhould loſe that country, which they had after this manner defiled.

I will conclude the truth of this Aphoriſme with the humble acknowledgement, and harty prayer of Biſhop Ridly in the dayes of Queene Mary, a priſoner, and a Martyr for the truth of Chriſt Jeſus, where you ſhall finde what cauſed Gods judgment on Eng­land in the late Marian-dayes. Fox, p. 16, 20.The Lord be mercifull (ſaith he) and for Chriſts ſake pardon us our old unkindneſſe and unthank­fulneſſe, for when he powred upon us the gifts of his manifold graces and favour, (alas) we did not ſerve him, nor render unto him thanks according to the ſame. We paſtors were too many of us, too cold, and bare too much (alas) with the wicked world. Our Magiſtrates did abuſe to their wordly gaine, both Gods goſ­pel, and the Miniſters of the ſame; the people in many places, were way-ward and unkind: thus of every ſide, and of every ſort, we have provoked Gods anger and wrath to fall upon us, but bleſſed be he that hath not ſuffered his to continue in thoſe wayes, which ſo wholly have diſpleaſed his ſacred Majeſty, but hath awakened them by the fatherly correction of his own Sonnes croſſe, unto his glory, and our endleſſe ſalvation, through Jeſus Chriſt our Lord.

From all which authors, take notice of theſe two things. 1. That this Aphoriſme is true, not onely in generall, (that impeni­tence is a Nation-deſtroying ſickneſſe) but alſo it is true in parti­cular,Read the firſt Cent. of ſcan­dalous Miniſt. as it concerneth England and its Clergy. 2. From hence take notice, that the ſinnes of England now are but a crop of the old ſeed-ſinnes of our tranſgreſſing fore-fathers,ubi multiplica­ta ſuerit ini­quitas, mittet Dominus fal­ces, ultores quoſcunqueele­git, ad perden­dum illos. Mere. and therefore we may juſtly expect, that the ſame righteous God ſhould put in his ſickle and ſithe, as then, to the cutting down of a ſinfull people, who ſeeme to inherit all their fore-fathers foule manners, as well as their faire Lordſhips. What hinders our ſpeedy ruine? May not the Lord ſay of England as of Iſrael? Ier. 8.6. I hearkned and heard, and no man ſpake aright, no man repented him of his wicked­neſſe, ſaying, what have I done? every one turneth to his courſe, as the horſe ruſheth into the battel.


CHAP. IV. Application of this Aphoriſme.

THe conſideration of this point doth cleere up the Righteouſ­neſſe of Gods proceedings in the way of puniſhment, God doth not deſtroy a Nation without juſt cauſe, Iſraels deſtruction is of himſelf,Tu tibi exitii autor es, ne id mibi aſcripſe­ris, qui auxilio tantum tibi ſum non exit. o. M•••rus. Hoſea 13.9. God doth not deſtroy a Nation without juſt cauſe and weighty reaſons, Iſa. 5. unto the 8. verſe. God doth rather exerciſe his juſtice, then ſhew his power in ruinating a Nation, and depopulating a Kingdome: it is only impenitency that cauſeth Gods impatiency: this we ſee plainly in his dealing with the old world, Sodome, Egypt, and his own people in the howling deſerts, and wilderneſſe of ſin.

Ieruſalem was deſtroyed, becauſe it would not be ſaved, they re­fuſed to get under the healing wings of that al-curing Hen, the Lord Jeſus Chriſt,Nos malorum autores. Oece­lamp. Math. 23. towards the latter end. God deſtroyed the ſeven Churches in Aſia, not without good cauſe why, Rev. 2. and chap. 3. Omnis iniquus eſt〈…〉apud Rges lo­••m nonahe­ant, Regna fl­ebunt juſtitia, & alus vi. tu­tibus, & firma〈◊〉. Cardinales & Epiſcopi, qui Reges ſeptunt, eos cont. a pu••­orem; eligionem acceadunt. La­vat. Concupiſcentiae vero militaro dicuntur, ly­ranno pecato morem geren­tes, & militia ſua per mem­bra corporis perfungentes. Heming.

Let neither Nation or perſon therefore blame the Lord chiefe Juſtice of the whole world in puniſhing, but themſelves for ſinning againſt him, for he cannot but do right, ſuch is his infinite perfection in this attribute of juſtice, as wel as in any other; ſo ſhal you ſet the ſaddle on the right horſe, and glorify God by juſtifying of him, as it be­cometh a conſcience-convincing, and ſelfe-condemning ſinner. Gen. 42.21. Lament. 5.16. Woe unto us becauſe that we have ſinned.

2. The conſideration of this Aphoriſme doth alſo tell us, and that plainly, even unto a full conviction, that every impenitent and un­godly man is an ill Stateſman, though a Peere of the Kingdom, and an ill Common-weals man, though a Parliament man, thou art an Achan, a troubler of Iſrael, all that goe on in a way of ſinne againſt God, are a generation of vipers, and deſtroy the Common-wealth as much as in them lyeth; what they build up with one hand, they pull down with an other, Eccleſ. 9. laſt verſe, One ſinner deſtroyeth much good. 1 Sam. 12. laſt verſe, every impenitent ſwearer, lyer, &c. is an enemy to his King, he may, as too many do, pretend that he is a Royaliſt for the King, but indeed and in truth he is a traytour to his Prince, a Judas, who betrayed his maſter with a kiſſe; and therefore Chriſtian reader, think it not enough to have a purſe21 and a hand in driving out the Cavaliers like the Canaanites in our Engliſh-Canaan, but alſo labour to repent of thy ſecret ſins, as wel as of thy publick tranſgreſſions, for the unmortifyed luſts in an unſanctifyed heart, are ſo many Cavaliers and Malignants a­gainſt God and his people, as Saint Iames teſtifyeth, Iames 4.1. which will ever be ſo many incendiaries of war, if not mortified, as well as a Popiſh Army unrouted. Never wonder my brethren, that it is no better with England this day, then it is, but rather ſtand and admire it is ſo well with us as it is in this our houre of dark­neſſe, ſeeing there are ſo many enemies in all places and degrees of dignity, as there are unrepenting men and women in the whole Kingdom. Certainly were not Gods befriending-mercies more in number then the ſands on the Seaſhore, our malignant luſts, and falſe friends would ſoon make this Iſland a field of blood, and every Corporation, Village, and Family, a Golgotha,Si malis, flagi­tioſis parcatur: ſalus regnorum et Reum-pub­licarm perdi tur. Ludo. a place of dead mens skuls: for not one perſon throughout the whole Nation can ſay, that he is wholly free from the crying and land-deſtroying ſinnes of our forefathers, but all muſt confeſſe that they have con­tributed to wards the great ſtock of Nationall ſinnes, and ſo have increaſed the treaſure of wrath againſt the day of wrath; and ther­fore, ſince according to the language of the holy Ghoſt, we are a ſinfull Nation, a people laden with iniquity, and that from the ſole of the foot to the crowne of the head, there is no ſoundneſſe in us,Jer. 8.10, 11, 12, &c. we may juſtly expect the deſolations that are denounced againſt ſo great and generall a corruption. And how neere to ſuch a ruine our ſinfull land now is, the preſent lamentable face of it doth too apparently ſhew.

Ye the conſideration of this Aphoriſme is comfortable to all that do truly repent of their ſinnes, becauſe if the Nation do periſh, yet thou art not guilty of its ruine, thy ſinnes are blotted out, and ſhal not come up in remembrance againſt the Nation in the day of vengeance: thou art one that ſtandeth in the gap to ſtay Gods judg­ments, as Moſes did, Ezek. 22.30. and God taketh eſpeciall notice of thee, for thy ſecurity in the greateſt perill. Ezek. 9. A righteous man may be ſlaine by and with the wicked, in time of warre, but the righteous ſhall not be as the wicked, God will put a great dif­ference betwixt them in the day of death, and judgment, it ſhall be for thy advantage: thy ſuffering under the croſſe, is thy freedome from the croſſe; yea ſome eſpeciall reward,Aquin. for ſuch as do him e­ſpeciall ſervice.


Laſtly, let the conſideration hereof be of uſe by way of dehorta­tion; take heed of this ſickneſſe, its Nationall, and therefore may be perſonall, and that in 2. regard. regards. 1. In regard of the evil of ſin in it, it is a great ſinne, as it appeareth by what hath been ſaid.

Obj. It ſeemeth it is a little ſinne, for God is ſaid at the puniſhment of it, Prov. 1.24, 26. to laugh.

I will give the anſwer of an ancient father in the Church of God, who ſaith,Sol. 〈◊〉deus lo­quitui cumi­ſu, tu legas cum lucta. Auguſt. that the laughing at the puniſhment, argueth greateſt diſpleaſure againſt the ſinne: what God ſpeaketh laughing, reade thou weeping, for ſurely he would not rejoyce at the evil of puniſhment, if he did not hate and much diſlike the evil of ſinne. Again 2. take heed of it, in regard of the evil of puniſhment belong­ing to it;Dan. Dke on repent. this puniſhment is corporall, and ſpirituall, private, and publicke, temporall, and eternall. Rom. 6. vlt.

CHAP. V. The ſecond Ingredient in this Preparative, is Humilitie.

ANd though we ſhould feele the heavy ſtrokes of God yet ſeven times more,〈◊〉Ordin. A. it is our duty to accept the puniſhment of our iniqui­ty, and to ſay, Righteous art thou O Lord, and juſt are thy judgments.

By which words, the Parliament doe labour to beat downe all high conceits of our own healthfull and happy condition, that ſo they might fit the Nation to receive their phyſick, which other­wiſe would be rejected, as altogether needleſſe. From whence ariſeth this Aphoriſme,

APHORISME 3. Humilitie prepareth the ſin-ſick patient to receive the bitter potion of Repentance.

Our bleſſed Saviour and great Phyſitian of our ſoules, when hee firſt began to practice ſpirituall phyſick according to his calling, did begin with the bitter potion of Repentance, Mat. 4.17. as moſt neceſſary to cure all ſpirituall maladies. But he finding that very few ſinners came to his chamber, he doth not onely invite them to come to him, but he doth labour to qualifie and prepare them for his phyſick,Senſus noſtrae miſeriae, pri­mus eſt gradus, quo venitur ad Chriſtum. Pareus. and their owne cure. Mat. 11.28, 29. Now this preparation, it is Humility. As if he had ſaid, You will ne­ver be ruled by me for your owne health and reſt, except you be meek, humble, and lowly in heart. Therefore he ſaith, that he came23 to call ſinners to repentance, and not the righteous, Mat. 9.13. That is, ſuch as are humble ſinners, and not proud ſinners,Plus quam vulgaris ſem­per fuit hic morbus. Cal. Marl. who think they have no need of the Phyſitian, Mat. 9.12. but can lick them­ſelves whole with their owne tongue-confeſſions, prayers, and promiſes. This proud conceit of our owne ability and righteouſ­neſſe, hath been the common ſickneſſe of Adams ſinfull, yet ſelfe-conceited poſterity, and is a moſt deadly diſtemper in theſe dayes.

There is a twofold Humility: Firſt, there is a Humility towards God; Secondly, towards Man. In this place, we are primarily to labour for Humility towards God, with whom in Repentance we have eſpecially to doe, as appeareth by the Ordinance of Parlia­ment, to the ſcope whereof I intend to confine my wandring thoughts.

For the better underſtanding of this point, conſider theſe parti­culars.

Firſt, what this humility towards God is.

For anſwer.

1. It is a ſerious acknowledgement of our own imperfecti­ons before God. Pſal. 30.2, 3. Iſa. 40.6. 1 Pet. 1.24.

For Pride is in the imagination and affectation of excellency in our ſelves; this appeareth by the Phariſee, Luke 18.

2. It is a full and free confeſſion of our guiltineſſe before God, in regard of the ſinnes we have committed againſt him. Rom. 3.19.

Pride doth exclude a ſerious confeſſion, Luke 18.11.

3. It is a ſilent ſubmiſſion to the judgements of God. Pſal. 39.5. 1 Sam. 3.18. Iob 1.21, & 39.37. Suprbus re­ſponſat. Ameſ. de Conſc.

Pride doth reſiſt and cavill againſt God. Rom. 9.20.

4. It is an amplification or magnifying of the riches and free­neſſe of Gods grace, in all his benefits and bleſſings. 1 Chron. 29.14. Gen. 32.10. I am not worthy, ſaid Iacob, of the leaſt of all the mercies which thou haſt ſhewed to thy ſervant.

Pride doth arrogate good things to its own merits, Deut. 8.14.17. & 9.4. Pride is naturall Popery.

5. It is a holy admiration of the wayes of God, though they be paſt finding out, humility thinketh God to be wiſer then it ſelf. Iob 42.3. Rom. 11.33, 34. Pſal. 13.1. Humilitas eſt contemptus propriae excel­lentiae. Bern. de grad. humil.

Pride thinketh it can ſound and fathom the depth of Gods coun­ſels, and that God ought to communicate all his reaſons to it.

6. It is an expoſition or laying aſide of all our own worth or24 abilities above others, when we are in the worſhip and ſervice of God. Rev. 4.10.

A proude man thinketh much of his own excellencies, and con­temneth others better then himſelfe. Luke 18.11.

7. It is a trembling apprehenſion of our own baſeneſſe, when we are in the preſence of God. Gen. 18.27. Abraham thought him­ſelf but duſt and aſhes in compariſon of God.

8. It is holy modeſty and baſhfulneſſe in the worſhip of God. Eccle. 5.1, 2, 3. Be not raſh with thy mouth, and let not thine heart be haſty to utter any thing before God, for God is in heaven, and thou upon earth.

9. It is a voluntary acceptation of any thing from God, though it may ſeeme too meane, Phil. 2.8. Iohn 13.14.

10. It is a juſtification of God in all his judgements: thus you finde it in the Ordinance, Though we ſhould feele the ſtrokes of God yet ſeven times more heavy, it is our duty to accept the puniſhment of our iniquity, and to ſay, Righteous art thou O Lord, and juſt are thy judgments.

Secondly, Conſider the ground of this Aphoriſme, and it is e­ven this, becauſe a proud ſinner thinketh he needeth not either Phyſitian or Phyſick,〈…〉. Mat. 9.12. he thinketh himſelfe ſo righte­ous, as that Phyſicke of repentance is needleſſe, verſe 13. and there­fore doth either neglect or reject it. We finde in the Acts 2. that the unbeleeving and Chriſt-crucifying Jewes, did not go to Peter for a cure,Prov 21, 2.16, 2., 0, 12. untill they were humbled and throughly convinced of their damnable and deadly condition, in crucifying the Lord Chriſt. Mater ala­rum cirtatum,〈…〉. Greg. 27. Mor. Such is the temper of every man by nature, and therefore there muſt be a ſupernaturall worke, or otherwiſe a ſinner though never ſo ſicke, will never make a right uſe of Chriſt, Iohn 5.40. Ye will not come to me that ye might have life. The ſoul will not go out of it ſelf and go unto Chriſt, or hide its ſelfe in his wounds without ſelf-deniall, which muſt be, but cannot be without this grace of humility, and therefore as humility is called a mother grace, ſo it may be accounted a preparing as well as a child-bear­ing grace.

Queſt. How doth God humble the ſoul, and fit it for a ſpirituall cure?

Sol. This he doth 2 wayes, 1. By the hard hammer of the Law: 2. By the ſoft fire of the Goſpel.

The Spirit by the ſhrill trumpet of the law, arouſeth the ſinners drouſie conſcience, ſetteth his ſinnes in order before him, and pre­ſenteth25 him with the fearful ſpectacle of eternal death & condem­nation. And that ſo, that the poor ſinner ſelfe-convict and ſelfe-condemned, holdeth up his guilty hands before Gods tribunall, and receiving the ſentence of death, doth not onely ſee hell, with a wide & gaping mouth ready to ſwallow him, but even in a maner feeleth himſelf in hell already; ſo that in this perplexity being brought down to the very gates of hell, and depth of ſelfe-de­ſpaire,Vel ab hoc cor­pore mortem inferente, vel ab hac carnali concupiſcentia, &c. Vata. Fra­gilitatis con­ſcientia convi­cti, nec per le­gem videntes ſe juſtificari; poenitendo ſe ſubmit tuntgra­tiae Dii. Raba. he cryeth out for a Phyſitian to cure him, O miſerable man that I am, who ſhall deliver me from this body of death! or from this body bringing death upon me, by its concupiſcence or naturall diſtemper! Rom. 7.24. Now the ſoule is ſtamped to very duſt, and ground to very powder, ſo that there is a through diſſolution of all high conceits, and the ſoule is made ſenſible of a neceſſity of Jeſus Chriſt.

2. The Spirit having broken the proud & rocky heart, doth in the next place melt it by the fire of the Goſpel, which fire with the heat of Gods love in Chriſt, doth diſlolve and mollifie the frozen heart into the warme teares of godly ſorrow. And now is the ſinner ſicke, and willing to be buxſome and pliabble to the Phyſitian, now it will take a ſpirituall vomit, a purge, now it will do any thing at the diſcretion of any skilfull Chriſtian, now and never be­fore is the ſinner a fit patient to adminiſter phyſicke to, now is the cure feaſile, welcome is the bitter potion of repentance.

CHAP. VI. Application of this Aphoriſme.

VVOnder not why chriſt doth not ſave all mankinde, who is a common Phyſitian, as the Sunne is a common good,Peccata ſunt morbi. Vatab. with healing under his wings, Mal. 4.2. to cure all your ſpirituall diſtempers, which are your ſinnes; for a proud Atheiſt, and a meri­ting Papiſt will not go to Chriſt for a healing medicine, they thinke they are in very good health, when they ſit in the region and ſhadow of death. Prov. 30.12. there is a generation (and it is this generation) that are pure in their own eyes,Maſter Dod. (theſe are naturall puritans) and yet are not waſhed from their filthineſſe. Be it known to every damned ſoule, that the fault is not in Chriſt Jeſus,Si quis non ſuit cong egatus ab co, judicabitur, quaſi noluerit congregari. Origen. but in the proud creature, and Chriſt-ſlighting ſinner; Chriſt is more willing to ſave us, then we are to be ſaved. Mat. 23.37.

2. Wonder not why God doth not heal our Nation no ſooner, ſee­ing26 we are ſtill a proud and ſtiffe necked people, and will not re­turne to God by true repentance that he may heale us; of a Laodi­cean temper, Rev. 3.17. we thinke we are well enough, and have need of nothing, whereas we are moſt wretched and miſerable, wanting not onely ſalve to cure, but alſo eye-ſalve to ſee out ſores.

3. In the laſt place, let the conſideration hereof be of uſe by way of exhortation, perſwading all Chriſtians to be clothed with humi­lity; this garment wil make thee naked, it wil ſtrip thee ſtark-naked of all thy old ragges, and fig-leaves, wherewith thou doeſt cover thy nakedneſſe, and it will fit thee to put on the Lord Jeſus Chriſt.

Be filled with humility,Homo dejectus & humilis vi­detur ſamſam ſepeliendus. Tortius. it will empty thy ſoul of all phyſick-rejecting conceits, it wil make thee ſeeme in thine own eyes, like a dying man, yea like one ready to be buried, whoſe grave is digged with his own fingers.

Get humility, it is an abyſſe or bottomleſſe gulph, wherein is no footing for the ſole of thy foot on the ſhoulders or backe of any creature or duty,Humilitas eſt magnus mons. Anſel. de ſimil. but a totall and finall deſperation in regard of ſelf-ſufficiency, Phil. 3.8. or creature-ability. And yet it is a great high mountaine, on the top whereof thou ſhalt ſee much light, Chriſt in his al-ſufficiency as the onely foundation of ſalvation.

Get humility,O medicinam omnibus conſu­lentem, &c. Aug. de verb. Dom. it is a preparative for Phyſick, and yet it is a Ca­tholicall medicine that cureth all diſeaſes, it aſſwayeth all ſwel­lings, it cureth all conſumptions, it purgeth out, eateth off all ſuper­fluities, ill humours, and corrupt fleſh, it reſtoreth to perfect health and ſtrength; neither pride, covetuouſneſſe, nor anger can be cured, if humility will not do it.

Get humility,Non Ens. Lu­dovicus nihili. though it is imperfection, becauſe it is an annihi­lation, a nothingneſſe, it robbeth a man of himſelf, Rom. 7.18. 1 Cor. 3.5. a humble Chriſtian is a Spirituall-no-body.

Yet it is Perfection,Nec poteſt dicperfectus, qui haec virtute eſt privatus. Caſ­ſiod. no man can be perfect, that wanteth this grace, by it tyrannicall pride is conquered, by it we are crowned Martyrs for all eternity; nothing is good without humility.

Get humility, though it doth unarme a man of all ſelf-ſufficiency, and cauſeth a Chriſtian ſouldier not to truſt in man, nor to make fleſh his Arme.

Yet it is Armour of proofe,Armatura tu­tiſſima animi modeſtia. Euag. Beza. it maketh a man more then a Con­querour, becauſe he conquereth by a humble ſuffering; the patience of the Saints is invincible, and overcometh the tormentours.


To conclude, labour for humility, for as it appeareth by the Par­liament Ordinance, it is a preparative to repentance, which is the onely medicine to cure, not onely a ſin-ſicke perſon, but alſo a dy­ing Nation.

By what meanes may this humility ſeeme more lovely and ne­ceſſary?

For anſwer to this neceſſary queſtion.

1. Set before your eyes the Majeſty and power of God,Guil. Ameſ. de conſc. pag. 104 1 Pet. 5.6. Pſal. 93.1. The Lord reigneth, he is clothed with Majeſty and ſtrength. Dan. 4.37. Thoſe that walk in pride he is able to abaſe.

2. Set before your eyes, your own vileneſſe and baſeneſſe,Abjectiſſimus. Vat. Indignus, Vat. Putredo, Hier. Sept. Vatab. as thou art in the ſtate of corruption and lapſed condition, thou art duſt and aſhes, Gen. 18.27. Gen. 32.10. leſſe then all thy mercies, un­worthy of any promiſe. Iob 25.5. Man is filthineſſe, a frivolous thing, of no worth, not worth the ſpeaking on. Eph. 2.3. A child of wrath. Iohn 8.44. A child of the devil. Heb. 12.8. A baſtard. Iohn 7.70. A devil.

3. Set before your eyes the neceſſity of humility, without it we cannot ſee Gods face, or turne away his anger, Zeph. 2.3. 2 Cron. 12.7. We would faine have deliverance from our preſſures, but ex­pect none without humility.

4. Conſider the nature of humility, it is not onely moſt ami­able,In hunc intue­or. Jun. Trem. Mirabiles amo­res excitaret ſapientiae. Super quem re­ſpicim, niſi ſuper humilem? Sept. Vat. Hier. Pagn. Carol. Signon. de regno Ital. lib. 9. ſweet and lovely, but alſo moſt profitable, Iſa. 66.2. God de­lights to behold the beautifull countenance of a humble Chriſtian. You may at your leaſure take notice more fully of the benefit that doth accompany this grace by theſe places, Pſal. 51.19. Prov. 1 Pet. 5.5. Iam. 4.6, 10. Luke 18.14. Prov. 22.4. and many other places: as Cicero ſaid of wiſdome, ſo may I ſay of humi­ty, if it could be ſeen by corporall eyes, it would win the affections wonderfully.

5. Conſider the ugly nature of pride, its of a diabolicall nature. 1 Tim. 3.6. the devils ſinne was pride; the moſt humble God doth ſcorne to look on a proud ſcorner, Prov. 3.34. which argueth a ſtrange deformity in his creature. Iſa. 66.2. To whom will I look, or caſt an eye backwards, but on the humble man? God is ſaid to re­ſiſt the proud, Iam. 4.6. he looketh upon a proud man afar off, he hateth pride as an abomination to him, Prov. 6.16.

It is ſaid of Gregory 7. that as he dejected Henry the Emperour for his pride, ſo he exalted Rodolph for his humility, to that place of Dignity.


CHAP. VII. The third Ingredient in this Preparative, is a Poſſibilitie.

TO urge the neceſſity of repentance, and to perſwade to Humi­lity, were to no purpoſe, if there were no poſſibility of being healed, and therefore the Great and moſt Wiſe Colledge of State Phyſitians do in the latter end of their Preparative, inſinuate a poſ­ſibility of a Nationall cure, to ſweeten their phyſicke with. Now this is done three wayes.

1. By ſhewing the goodneſſe of the divine nature in theſe words. Parl. Ord. A.Yet becauſe the Lord who is juſt is alſo mercifull, and in his infinite mercie hath left.

2. By laying open the goodneſſe of the Phyſicke, left by God to Nations, and preſcribed by them in theſe words, The excellent and ſuccesfull remedy of Repentance.

3. By laying open the nature of Englands diſeaſe, in making known its curableneſſe, argued by theſe words, And may alſo pre­vaile for England.

From whence collect this Aphoriſme,

APHORISME 4. Poſſibility of a cure doth ſweeten the moſt bitter phyſicke of Repen­tance. Colligere hoc li­cet, ex tota ſcri­ptura, non poſſe homiesduci in viam, niſi ſpem concipiant unſercodiae D, quia deſpe­ratro proſas〈◊〉reddec, & du­plicat etiam,mo centuplicat pravitatem ho­minum. Calv. in Joel 2.12. Steque ad ſin­eram venera­tionem tui in­vites. Juſt. Pagnin. Ioel 2.12, 13. Ezra. 10.2.

And therefore we ſee that the moſt wiſe God, doth ſo mixe his moſt glorious and ſimple attributes together, and doth ſo conjoyne his threats and promiſes, as that the moſt guilty conſcience, and greateſt ſinner may hope for ſalvation in his deepeſt deſpaire, if the fault be not in himſelf; and to what other end or purpoſe, but to a­nimate and incourage the ſoul to uſe all the means God hath ap­pointed and ſanctifyed for good to poore ſinners? which otherwiſe we would not do, if there were no hope, therefore David in Pſal. 130.2.3. ſaith, If thou Lord ſhouldeſt marke iniquities, O Lord who ſhall ſtand? verſe 4. But there is forgiveneſſe with thee, that thou mightſt be feared.

In theſe words, Gods juſtice and ſeverity in puniſhing ſinne, is wrapt up like bitter pils in ſugar, and all to incourage the ſoule to ſeek for a pardon, and to hope for mercy, as it appeareth by the 5. verſe, I wait for the Lord, my ſoule doth wait; that is, I want29 willingly and heartily. Why, what is the reaſon David? Mark his reaſon and ground, its nothing but a poſſibility, as it is argued by theſe words, And in his word doe I hope. In hoc ergo mi­hi spes eſt. Aug. Gloſ. Greg. Car. Innocent.Hope ariſeth from the apprehenſion of a poſſibility of ſalvation, as deſpaire doth proceed from a ſuppoſed impoſſibility, as appeareth by Cain, Gen. 4.13. My ſin is greater then that it may be for given, ſo divers tranſlate the words out of the Hebrew Text: and this made Cain flee from the preſence of the Lord, and to give himſelf wholly to the world,Pagn. Vatab. Sept. to a meere ſenſuall life, as appeareth by the 16. and 17. verſes of the ſame Chapter.

Deſpaire taketh off the Charet wheeles, and maketh a ſinner drive heavily through the red-ſea of ſin-guiltineſſe, ſo that the ſoul ſaith, Let us flee from the face of God, for he fighteth for our ſins, againſt our ſinfull ſelves.

And therefore well ſaith my Authour,Si quis auſerat spem, non poteſt conſiſtere verus illius cultus. Muſc. in Pſal. 130. Cogitent hic Doctores. He that taketh away the hope of mercy, and propitiation, taketh away the worſhip and feare of God, for nothing remaineth but the expectation of the ſe­verity of Divine Juſtice. And therefore ſaith he, All Doctors of Phyſick ought to conſider that the doctrine of free Grace, doth up­hold the feare and worſhip of God in the world. Deſpaire doth cut the ſinews of ſtrength aſunder, and leaveth the wounded ſinner motion-leſſe.

If it be objected, that this doctrine will breed ſecurity, negli­gence, and contempt: It is anſwered, it may doe ſo, but it is in carnall wicked men onely. Now ſaith he, I pray, is it convenient that Gods glory ſhould be obſcured, and the conſolation of the Elect ſhould be hindred, becauſe of the perverſneſſe of the wicked, who will goe on ſecurely in their ſins,Abſit, abſit. doe what we can? by no means, let any godly man be of ſuch an opinion. Give the chil­dren their owne bread, though the dogs, matching it away,Oſſicium eſt medici ut ſu­cunde curet. Aſclepiades. nou­riſh up themſelves unto deſtruction.

The Arminians doe agree with the Church of God, in maintain­ing a poſſibility of ſalvation; yet herein they doe ſhamefully erre, in that they place this poſſibility in the powers of nature, as the old Pelagians did. Which falſe doctrine hath been ſufficiently confuted by S. Auguſtine of old, and by Doctor Twiſſe of late time,Aug. de haereſ. and many other learned and pious Writers and Diſputants.


CHAP VIII. Application of this Aphoriſme.

THe conſideration hereof is of uſe by way of Exhortation. Though thou art guilty of Cain his ſinne, who was a Malignant, for he was of that malignant one,Ex Maligno e­rat. Hieron. Montan. and ſlew his brother, and wherefore ſlew he him, but becauſe his own works were evill, and his bro­thers were righteous? 1 Ioh. 3.12. yet deny not a poſſiblility of ſal­vation, as Cain did, but beleeve there is mercy with God, yea infinite mercy, as the Ordinance ſaith. The beliefe of this Poſſibility is a ſweetning ingredient in the preparative for Repentance, and there­fore ſtoutly maintain it againſt all the diſheartning objections of the devill, and his phyſick-rejecting inſtruments.

To this end, hold a good opinion of three things, which you may ſee in the Ordinance.

Firſt, hold a good opinion of the nature of God, who is not on­ly juſt, but alſo mercifull, yea infinite in mercie. It is true, God is not made all of mercie, Exod. 34.7. He will by no means cleere the guilty. Heb. 12. ver. laſt, He is a conſuming fire. Yet it is as true, that The Lord is mercifull and gracious, long ſuffering, and abun­dant in goodneſſe and truth, keeping mercy for thouſands, for giving iniquity, and trangreſſion, and ſin, as appeareth in Gods own Pro­clamation, Exod. 34.6, 7. Abandat inti­ma mſ••icor­dia Dominus. un.

Saint Iames proveth the goodneſſe of Gods nature by an old ex­periment, Iam. 5.11. Ye have heard of the patience of Iob, and have ſeen the end of the Lord, that the Lord is very pitifull, and of tender mercie. It doth abound in him, as the water doth in the ſea, there is an ocean of mercy in God. Huge great mountain-ſins are drow­ned in the ocean of Gods infinite mercy. Mat. 21.21. This moun­tain is in every unbeleever,〈…〉&••••oquoquein­fideli mons, ſe­cundum menſu­ram infidelia­tas ſuae. Orig. Monter ſunt portenta vttio­rant, mons eſt Satan, quem lo­co movet fides. Aretius. according to the meaſure of infidelity, either leſſe or greater, which the infinite mercy of God can onely cover and hide, Pſal. 32.1. Great ſins are great mountains, but as the mercy of God is above all his works, ſo above all our ſins, and can cover and drown them all, as the old world in the Deluge, Gen. 7.23, 24. Therefore alwayes maintain in thy judgement a poſſibility of recovering thy ſpirituall health and ſtrength, in the humble and conſtant uſe of the ſoul-curing means of grace, for this will cauſe thee with David to make a right uſe of God, even when thou ſeeſt thy ſins in their proper colours, and in their monſtrous greatneſſe, Pſal. 25.11.


Not onely David had liberty to make uſe of the greatneſſe of Gods mercy to cover the greatneſſe of his ſins, but alſo the Church of God ought to doe ſo, and there is incouragement enough to do it, becauſe the Pſalmiſt argueth that all is free grace,Hoc bene refer­tur ad perſo­nam Eccleſiae. Caſſiod. Non inquam propter mea merita, ſed pro­pter tuam miſe­ricordiam. Hier. and not me­rit, ſuch is the boundleſſe goodneſſe of God, that every penitent ſinner hath as much liberty to ſwim in the Ocean of mercy, as the Fiſh hath to play in the ſea, and the thirſty affrighted frog to skip into the poole for refreſhment and ſafety.

Harſh conceits of God, are not onely diſadvantageous to a ſelfe-accuſing and condemning ſinner, but alſo diſhonourable to God himſelfe, as if he were leſſe mercifull then the pitifull and debt-pardoning creditour. Whereas all the mercie that is in Man, is but a drop in compariſon of that which is tyde-full in God. Qua plenus eſt orbis. Vatab. Pſal. 103.11. The earth is full of thy mercie. By the Earth, we are to un­derſtand three things: 1. The Church of God,Terra eſt Ec­cleſia. Cardin. wherein is the eſpeciall flow of Mercy; and this tyde began when Chriſt began to redeem the world of Beleevers. Iohn 8.16. And this is a tyde of blood, which guſhed out of the ſide of Jeſus Chriſt,Quandoedi­mere nos venit. Hieron. and this is the red-ſea of Mercie wherein the true beleeving Iſraelite is ſaved, and the unbeleeving Egyptian cannot be drowned, for Mercie is not the ruine of the creature, but Juſtice. 2. The Earth ſignifieth Sin­ners. All penitent ſinners are under the tyde of Mercie,Terra peccator eſt. Card. as the ſands on the ſea-ſhore are under the ſpring-tyde. 1 Timoth. 1.15. 3. The Earth ſignifieth the Inhabitants. To which purpoſe Ierom quoteth Mat. 5.45. He ſendeth the rain on the juſt and unjuſt. Dumpeccatores ſuſtinet, bla­sphemos patien­ter expectat, vitamqueprae­ſtat indignis. Caſſiod. Totus ſcilicet muudus. Hieron. Now the very wicked