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 which in thy wrath thou now hast wouÌ„ded sore Thy Will be done Lord wee submit For Mercie yet Lord make us fit the Cause is just wee doe confesse It s 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 PARLEMâ—NT Die Mercurii 15. Feb. 1642. Part 1. P. 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 And â—hough 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 addressâ—s of a penitent people to a mercifull God have prevâ—iled with him They prevailed for Ninevâ—h 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 trâ—â—ly acknowledging and heartily bewailing even with deepest humâ—liation 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 gaming 's 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
of a State or Kingdom now all the members of it are to be affected with it there is a naturall sympathy which is good and moveth compassion so there is a spirituall sympathy which is the ground of spirituall affection 2 Cor. 11.29 And this is necessary amongst Christians at all times especially in these suffering times Who is weake saith Paul and I am not weake Who is offended and I burne not therefore we are commanded to weep with those that weep Rom. 12.15 If ever the counsell of our blessed Saviour was in season it is now in season Luke 23.28 Daughters of Ierusalem weepe not for me but for your selves and for your children The want of this godly sorrow and heart-smart not onely for those that are our Country men but likewise for all Christian Churches in Europe speake harsh things against us Amos 6.7 8 c. Therefore now shall they go captive with the first that go captive and the banquet of them that stretched themselves shall be removed The Lord God hath sworne by himselfe I abhor the excellency of Iacob and hate his palaces therefore And it shall come to passe if there remaine ten men in one house that they shall die For my own part if I may speake my own thoughts I do not so much feare the destruction of England because of the greatnesse of its sins as because of the littlenesse of its repentance and compassion to Germany and Ireland our neighbouring and neighbourly Countries Duo crimina accusat Amos in proceribus utriusque regni Calv. We put farre away the evil day and cause the seate of violence to come neere as Amos saith Amos 6.3 In which verse the Prophet doth reprove the very Nobles of both Kingdomes Iudah and Israel for two great sinnes 1. Because they did not avert by repentance but provoke Gods anger against them by their proud and tyrannicall government over Gods heritage overthrowing all equity and square dealing with the people of God 2. Because they did live in security Vana terriculamenta and would not beleive the threats of the Prophet but did reject them as vaine and meere Scar-crowes and so they were not touched with any sorrow for their own sins or the miseries of both Kingdoms and so by this meanes Non tanguntur ullo sensu Cal. Solium violentiae Vatab. even their impenitency they did cause the throne of violence to come neere Surely if we compare the state of our Israel with that of old we may say with Solomon there is no new thing under the sunne Eccles 1.9.3.15 Praemium condignum rependentur Vatab. I saw under the sun the place of judgment that iniquity was there and the place of righteousnesse that iniquity was there and what followed the throne of violence but the judgment of God verse 17. They shall be justly and sutably punished Beleeve it brethren there is good cause why the Lord doth punish Justus Dominus rectum judicium ejus etiamsâ— non semper nobis videtur Ferus in Jos 7. not onely subjects but also Kings and great ones in the season of the universal apostasy wherein faith is so rare that it can scarcely be found on earth men are so well acquainted with the artifice of Reservation Equivocation and Elusion For my own part I have often thought that that in Saint Luke 18.8 is now in fulfilling the words are these Neverthelsse when the Son of man commeth shall he find faith on the earth I am sure on 't there is too little in many of our late Protestations and vowes Quid verba audiam cum facta videam if not in our own hearts 3. This generall griefe it is accompanied with a preparednesse for a thorow reformation It must be with us now as it was with the people of God in Ezra his time Ezra 10.1 2 c. They did not onely pray confesse and cast themselves down before the house of God but the people did weepe very sore A great weeping but here is not all there was in them a preparednesse for a thorow reformation verse 3. Now therefore let us make a Covenant with our God to put away all the strange wives and such as are borne of them according to the counsell of my Lord and of those that tremble at the commandement of our God and let it be done according to the Law In which words a thorow Reformation is aimed at as it appeareth by these particulars Die Merâ— Mai. â— Anno 1641. 1. They desired to bind themselves in Covenant with God that they might be tyed the more strictly to it As in the Parliament Protestation 2. It was to put away all and not onely some of their wives though never so deare unto them 3. In that it was to put away all their children though themselves multiplyed if they were borne of strange women 4. In that they were willing to do this according to the counsell of the most holy and scrupulous Reformers According to the Counsell of my Lord and of those that tremble at the commandement of our God 〈◊〉 juâ—ta â—â—gent Vat. tender conscienced men 5. Because they desired that the law of God might be the rule of their Reformation In which preparednesse for a thorow Reformation take notice by the way of two or three things very considerable in these Reforming times 1. Take notice of their Integrity and uprightnesse towards God in that they desired a thorow Reformation according to his word and not according to their own fancies 2. Take notice of their Humility in that they did refer themselves for a Reformation to such as were most able to judge of controversies in regard of learning and piety this was the summe and substance of their desires that all things might be done according to the Law 3. Take notice that this their preparednesse for a Reformation being in conjunction with bitter sorrow for their sinnes was a door of hope to Shecaniah that God would spare his people Israel And truely for my own part Nos quidem Peccatores sumus at Deus noster misericorâ— esâ—â—esipiscentibus ad Dominum convertentibus Fran. this is all the ground of my hope that God will spare England and not destroy it totally and finally I cannot read that God did ever destroy a Kingdom in the act of a deep Humiliation and a thorow Reformation now I hope God will not make Englands ruine a new president of his more then ordinary justice seeing not onely many of the vulgar sort but also the Parliament and Assembly of Ministers do desire to practice the Ordinance set forth for the same purpose wherein not onely a bitter griefe for all sinne but also a perfect reformation is desired and required in the whole Nation Now therefore let us enter into Covenant with the Lord as the Parliaments and Assemblies of Ministers in both Kingdomes have lately done and as the people of God did in Ezra his time when
did kisse the feet of Christ which argued her love Humility is an other simple this appeareth by the humble publican Luke 18.13 Saint Bernard saith Vadam ad por tas inseri ut jam non nisi in sola miserâ—cordia Dei resprâ—emus Bern. Ser. 3. de Annunt I will go to the gates of hell that all my hope may be onely in the mercy of God as you heard before humility is a preparing grace therefore we are commanded to humble our selves under the mighty hands of God 1 Pet. 5.6 Iam. 4.7 8 9. The soul will not draw nigh to God it will not mourne and weep til it be humbled an impenitent heart is a proud heart Needs must the potion of repentance be excellent Humble Addresses Ord. when the simples in it are so precious 2. It is also a succesfull remedy it hath done great yea the greatest cures look over the sacred Scripture-bils and you shall finde that repentance is a never-failing remedy Ionas 3. It prevailed for Nineveth when the sentence seemed to be gone out against her So that the Parliament seemeth to write at the end of the remedy Probatum est Now it is a succeesfull remedy 1. Because it is of divine prescription The Ordinance saith he hath left it to Nations brought neere to the gates of destruction and despaire Math. 4 17. Rev. 2.5 Luke 13.1 2. Because it is of Divine composition Donum opus Dei est Poenitentia the spirit of God who best knoweth the distempers of the soul doth not only prescribe it but also make it 2 Tim. 2.25 3. Because it is of Divine benediction without which nothing can be profitable Nihil ex se profictunt conatus omnes nostri tamen Dâ—â— beâ—â—â—◠〈…〉 Maâ—â— Math. 4.4 the best physicke in the Apothâ—cary shop cannot cure the least disease without Gods blessing Exod. 15.26 I am the Lord that healeth thee 4. Because it is of Divine infusion God doth not onely prescribe and make it but also blesse and give it Acts 5.31 and 11.18 and therefore it is called a supernaturall grace Siâ—â— tuonumâ—â— nihil est in 〈◊〉 Marc. not onely because God doth compound it but doth also give it yea put it into the mouth of a sinner otherwise he would never take it it is so bitter to the sensuall tast of an impenitent sinner 3. Hold a good opinion of the curablenesse of the disease approved by these words in the Ordinance And may also prevaile for England In the judgment of the great colledge or Sâ—â—te Physitians England is not hopelesse or curelesse though it be sicke of a Mortall disease though our sinnes are infinite in numbeâ— and hainous in quality yea gray-headed iniquities yet the mercies of God are more greater and older then they Isa 1.18 Exod. 34.7 There is no sinne incurable but that impardonable sinne against the holy Ghost Math. 12.32 Iohn 5.16 and this sinne is therefore incurable because it is alwayes accompanied with impenitence Dan. Dyke or Repent it contemneth and rejecteth the physick that is offered by the preaching of the Gospell I finde by conference with the people of God that many of them are of Manoah his distrustfull temper Iudges 13.22 who said to his wife we shall surely die because we have seen God so say they one to another we shall surely perish we have seen God who is a consuming fire in more then any ordinary manner of late time not onely in Germany and Ireland but also in England But I finde that the wife of Manoah was of a better beliefe and that upon two good grounds Pet. Mart. in Judg 13.22 as Peter Martyr saith and so am I concerning Englands destruction and that for the same causes and therefore give me leave to comfort you as she did her husband 1. Be of a good cheere God will not utterly ruine this kingdom for if the Lord were pleased to kill us he would not have required and received of us a burnt-offering now certainly God hath put the Kingdome upon the meanes of deliverance God hath required a burnt-offering on fast dayes wherein the whole kingdom hath been sacrificed to God many times weeks moneths yea above a whole yeare almost two yeares together we never read that God did destroy a Nation in the act of publicke Humiliation and a thorow Reformation Look over the 4 forenamed changes of the Kingdom of England and you shall not finde such an Ordinance as this whereby the Nation was put upon a deep and a generall Humiliation and publicke Reformation as now it is And we cannot deny but that God hath received our sacrifices or else questionlesse we had been long since consumed Beleeve it that God that hath prepared Englands heart to pray hath prepared his own eare to heare Psal 10 17. it is observed from this place that when God intendeth any especiall mercy to a Kingdom and people then the Lord doth especially prepare their hearts to pray as he did the hearts of the Israelites in Egypt before their deliverance and therefore it is laid down as a most certaine signe and infallible rule Sâ—t igitur certâ—ssimum signum nondum esse tempus liberationis quando corda nostra ad Deum non suspâ—â—ant Muscul that then God will not deliver when our hearts do not sigh after God though I think there was never more sinning then now yet I think there was never more sighing and crying for all the abominations that are and have been done in the midst of us then now in this kingdome New-Englands teares and in other neighbouring and neighbourly countries Read Zach. 12.9 10 11 12. 2. Rouse up your spirits and rejoyce in the Lord and again I say rejoyce for if the Lord were pleased to kill us he would not have shewn us all these things nor would as at this time have told us such things as these verse 25. Wherefore be of good comfort Pet. Mart. we shall not die Questionlesse God hath discovered to us of late very strange things he hath brought to light the hidden things of darknesse Sed tempur revelabâ—t vestram virtutem convitratorum malitiam Oecolamp Licet igitur nunc traducant sed posâ—ea vos etiam claros reddent Thoph Archiep. Popish Royal Favourite Mystery of iniquity Romes Master-piece Pâ—â—â— Pol. Virg. l. 11. Sir Walt. Ral. Prerog Parl. and hath made manifest the counsels of the hearts of many seeming friends but reall enemies 1 Cor. 4.5 These years of discoveries are the very presages of the day of judgement If ever that place were fulfilled Math. 10.26 27. it is made good in these dayes wherein there is nothing covered which shall not bee or hath not been discovered what strange plots have been preached on the house tops witnesse the Declarations of both Houses concerning England and Ireland which will not onely lay open their malice against God and goodnesse but will also cleere up your
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. Mâ—â—â—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 Râ—ges loâ—â—m non â—aheant Regna flâ—ebunt justitia alus vi tutibus firma 〈◊〉 Cardinales Episcopi qui Reges septunt eos cont a puâ—â—orem eligionem acceadunt Lavat Concupiscentiae vero militaro dicuntur lyranno peâ—cato 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 purse 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 Reâ—um-publicarâ—m 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 cum â—isu 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
true contrition and a living to righteousnesse Poenitentia est qua vera contritione morinur peccatis fide eâ—igimus nosâ—e peccatis Sarc loc com dâ— poenit Peccata sua corrigunt Just Mart. quaest a Gent. Sed etiam damnare omma â—a in quae prius confisâ—s est by faith Mark 1.15 In this definition of Repentance are two parts First a mortification of sin in our members Col. 3.5 a crucifying of the old man Secondly a Vivification to righteousnesse Eph. 4. The same Author saith To repent is not onely to depart from evill but also to damne all those things wherein we have formerly trusted As sin would send an impenitent sinner to hell so a penitent sinner sendeth sin to hell yea his idolized duties wherein he trusted to make God some part of amends for his trespasses Every unregenerated man is a naturall though not an artificiall Papist Repentance is not onely an aversion and turning from sinne in regard of the sorrow of heart it bringeth with it but also it s a conversion to God â—ed multo magis conversio ad Deum tanquam verum peccati medicum Pet. Ramus depreâ—â—t l. 3. p. 238. as the onely sin-curing Physitian 2 Kings 20. Ionah 3.10 Every sinner is borne into the world with his back towards God and heaven but Repentance turneth his face towards God and heaven-ward To repent is to bewaile sins past and for time to come not to commit sinne bewailed â—â—st mala praeâ—â—ta plangere plangenda â—eâ—um non committere Amb. Greg. Pet. Lumb 4 Sent. dist 14. It is to grieve for sin and not to commit sin grieved for Many other definitions I might give you but I will content my selfe with that in the Ordinance which is this that followeth and it containeth within it virtually what hath been or can be said concerning Repentance Repentance is such a bitter griefe of heart for all the sin and miserie of this polluted and afflicted Nation with such a preparednesse for a through Reformation as God may be pleased graciously to accept Parl. Ordin M. E. Wherein consider these parts or Positions 1. Repentance is a bitter griefe of heart 2. This griefe it is a generall griefe 3. This Repentance it is accompanied with a preparednesse for a through Reformation 4. It s a God-pleasing Repentance 5. It s a humble Repentance 6. It s a proportionable and sutable Repentance Of these in order First this Parliament repentance it s a bitter grief of heart This appeareth by the first words in the definition wherein two things are remarkable 1. The truth of it in that it is called grief of heart 2. The measure of it in that it is called a bitter griefe First then it must be a reall and hearty sorrow Poenitentia in corde sâ—â—a est Calv. God in all things hateth hypocrisie but especially in the work of Repentance Ioel 2.13 Thus saith the Lord Turne ye unto me with all your heart and rent your hearts and not your garments Rab. Ab. Ezra ut intelligat veritaten Rab. Kimchi Id enim praecâ—punmest Si quando ex animo resipiscamus Vat. By the renting of the heart we are to understand the sincerity of this sorrow God requireth repentance in secret for this is the best repentance most free from hypocrisie Then God is most willing to forgive when we doe seriously and indeed grieve for our sins heart and hands must goe together Lam. 3. ver 41. What God hath joyned let no man put asunder Secondly it must not onely be a hearty and true griefe but likewise a bitter griefe Ioel 2.12 it must be with fasting weeping Lucerate cor Jun. and mourning and our hearts must be rent or cut in pieces and not onely rased or pricked Mediocris poenitentia non sufficit quum vos tot sceleribus sitis mihi obstricti Cal. Therefore Calvin saith very well to this purpose God doth not onely require the truth of godly sorrow but the degree of it for a little is not enough seeing we have committed many great sins against God Therefore Saint Iames Chap. 4.9 Be afflicted and mourne and weepe let your laughter be turned into mourning and your joy into heavinesse If ever a mourning weed were in season sure it s now in fashion though too few weare it It is with most men as with those in Amos 6.6 or like those Mat. 11.17 Qui nullis argumentis ad veram poenitentiam permovemini Aretius who did not suit themselves with the times They were called to Repentance but no arguments would prevaile with that pertinacious people They would not mourne to those that mourned to them but like the unconverted Romans who did not onely sinne against knowledge but also had pleasure in those that did sinne together with themselves Rom. 1.32 2. Parliament repentance is a generall griefe and that in two regards 1. In regard of sinne it must be for all sinne 2. In regard of punishment it must be for all the misery of this polluted and afflicted Nation First it must be for all sinne Ezek. 9.4 They are marked on their foreheads who sigh and cry for all the sinnes that be done in the middest of the City There is good cause why we should do so Peccato nihil rependitur nisi mors Pet. Mart. Fabius because the least sin is committed against a great God and the smallest wages that is due to the least sinner is death Rom. 6.23 Death temporall and death eternall though all sinnes are veniall inregard of God yet no sin is veniall in regard of its littlenesse Lastly because every sinne is a publick enemy though committed in private as Achans stealing and hiding the Wedge of gold and Babylonish garment Iosuah 7. Sin is an accursed thing Deut. 27.26 Every sinne is a Peace-breaker and Incendiary of war yea the least sinne is a great make-bate betwixt God and Man Gen. 6.5 Evil thoughts in man caused God to have evil thoughts to wards man sinne in thought causeth God to punish sin indeed as the least leake in a ship may drowne all the passengers so the least sinnes may destroy man kinde the eating of one Apple did cause all the rest in the Garden of Paradise to rot the least sinne and the youngest sinner do contribute toward the great stock of Nationall sinnes As the Sea consisteth of single and small drops of salt-water so doth the sea of misery of single and small sinnes Secondly it must be for all the misery of an afflicted Nation It is not enough for a man to grieve for the punishment of his own iniquities Proximorum damna ut pro priâ— â—â—ntit fidelis Lyran. but he must grieve likewise for the afflictions of Ioseph Amos 6.6 We are to lay to heart our neighbours losses as if they were our own By Ioseph we are to understand the people of God Joseph â—d â—l â—egni 〈…〉 Mere. and by affliction the sicknesse
of Hens dung to cast up poyson which for health sake men will take though it be loathsome to the stomack but now this vomit is of another nature it s a supernaturall vomit In confessing thy sins Caution take this Caution along with thee Thou must not with the dog return to thine owne vomit nor with the sow that was washed Haeâ— est â—nim vera poenitentia 〈…〉 abâ—â—â—â— a non 〈◊〉 Hieron Snoph Conversio Bux Qui 〈◊〉 quidâ—m compunctionis se abluunt sed in idipsum â—â—veâ—tentes sordescunt Greg. to the wallowing in the mire 2 Pet. 2.22 True repentance doth not onely consist in confessing and grieving for sin but also in ceasing from sin and therefore the learned doe from the Original word translate and call Repentance a Turning it s a turning from sinne and the devill unto God and goodnesse We must not be like that Serpent which casteth up her poyson when she goeth to drink and afterwards sucketh it in again but as Solomon saith we must confesse and forsake sinne if we would find mercy and absolution Prov. 28.13 What Judge will pardon an incorrigible rogue one that hath often been branded committed many robberies Therefore wel saith an ancient Writer on the 51. Psal 17. God will not receive their sacrifice who weep for their sins but doe againe returne unto them and so defile themselves againe The consideration whereof giveth check to many yea most confessours in the world even amongst those who professe the Protestant Religion but especially to the Church of Rome wherein an Aâ—â—icular Confession in the eare of the Priest is sufficient But let all such know that the promise of Absolution is only made to such as confesse and forsake their sins Prov. 28.13 They are said to forsake their sins though their sins will not forsake them for like our shadow it will follow us when we run from it as fast as we can Rom. 7.24 CHAP. XV. Humiliation NExt in order followeth the second part of Repentance which is Humiliation This appeareth by the Ordinance and it is the paine and griefe which doth alwayes follow or accompany the potion of Repentance which doth afflict the soul as corporall physick doth the body of the patient 2 Cor. 7.9 APHORISME 8. Humiliation is the soule-afflicting and heart-fainting part of Repentance Lev. 16.29 Ye shall afflict your soules verse 31. Humiliabitie animas vestras LXX Or as the words are translated by the Septuagint Humble your soules Num. 29.7 30.13 Ezra 8.21 Ier. 45.3 Ionah 2.7 For the better understanding of this Aphorisme consider what Humiliation is I might give many definitions but that in the Ordinance is very full and pertinent Humiliation it s a hearty bewailing Parl. Ordin F. even with deepest godly sorrow and detestation secretly and in families but especially publikely in congregations both of our owne personall sinnes and chiefly those sins that are and have been the sins of this Nation In which definition consider these eight parts 1. Humiliation is a hearty bewailing of sinne Toto corde abominantur peccatum Occolamp in Ezek 6.9 It is not enough to bâ—waile sin but it must be done cordially Repentance must make the heart sick Ier. 4.31 A woman in travell of her first-borne doth bewaile her selfe heartily and not complementally so is the Church of 〈◊〉 to bewaile her selfe seriously God doth require the heart in every thing Prov. 23.26 He doth especially eye the heart in any duty Prov. 21.2 Ezek. 33.31 There is good cause why we should doe so 1. Because our sins are heart-sins 〈…〉 peccato Jun. Mat. 15.19 2. Because they are hearty and serious sins 1 Ioh. 3.4 3. Because a heartlesse humiliation is a hearty dissimulation which is a double iniquity My Masters and fellow-souldiers it is not enough that you confesse you doe not well to sweare but you must confesse it heartily and sorrowfully or else God will look on you as Cavaliers though you fight against them 2. Dolor de peecatis quatenas 〈◊〉 Deum offendit non tantum 〈…〉 hominem a peccato quatenus est 〈◊〉 c. Ames de resip 〈…〉 â—o quod sit contra Deum quem amaâ— Cassiod in Ps 51.17 This Humiliation is with godly sorrow 2. Cor. 7.10 Godly sorrow works repentance Now this grief is called godly sorrow in divers regards 1. Because God is the chief object of it Eze. 6.9 1 Sa. 7.2 All the house of Israel lamented after the Lord. Though there were no sparks of fire in hell yet there would be drops of water in a truly humbled sinners eyes not onely because of the evill of punishment which doth accompany sin but especially because of the evill of sinne that is in sin as it is the transgression of the law of a righteous holy and a loving God 2. It is called godly sorrow because God is the Author of it Iam. 1.17 3. Because God is the end of it it driveth the soule to God and not from God Hos 6.1 Lam. 3.40 As God is the Alpha of this sorrow so he is the Omega of it As the soule returneth to God that gave it so doth this godly griefe 4. Because the subject in whom this sorrow is is a godly man the wicked have not this griefe Cain Pharaoh Iudas were without it 3. Proseindere Kimhi Scâ—nduntur enim â—â—â—da qui bus sactorum suorun â—oenitet Oecolam Dolor etiam 〈◊〉 debet esse maximus 〈◊〉 dolorum Ames Cor contâ—tum dicitur quod poenitentiae laboâ—â—hus vehementeâ— est afflictum Cassi It s a deep humiliation argued by these words in the definition With the deepest godly sorrow Ezek. 6.9 the word there translated to lothe signifyeth to cut asunder whereupon my authour hath this note Their hearts are cut into pieces who repent of their sinnes Now this cannot be without heart-bleeding sorrow Zach. 12 10 11 12. Upon which place one saith that griefe for sinne ought to be the greatest griefe of all and there is very good reason for it because the evil of sinne is a greater evil then the evil of punishment is or can be the one is of the Devil Iohn 8.44 the other is of God Amos 3.6 There is something good in punishment there is nothing good in sinne onely the most wise God doth by accident turne sin to good Rom. 8.28 as the skilfull Physitian doth make a good and healthfull use of poyson to his patient Again godly sorrow is the greatest because our love to God is greater then to any creature if we be his children now according to the measure of love is the measure of sorrow Quest May not a child of God sometime feel more griefe for some worldly crosse then he doth for sin Gods children feele more sorrow in the intellectuall part of the foul for sinne then for any worldly losse or crosse whatsoever Sol. Thom. Suppl qu. 4. Art 1. Bellar. de poen l. 2. c. 11. Intellective saltâ—m quoad
displicâ—ntiam voluntati quamvis 〈◊〉 saepe aâ—â— dolores magâ—â— appareant Ameside resip But this griefe is but the displacency or dislike of that which the understanding apprehendeth as evil But yet all the children of God do not feel such a sensible stinging smarting griefe for their sinne in the sensitive faculty as they do for out ward afflictions and the reason is good for the more corporall any thing is the more it worketh upon the senses though preparative sorrow be necessary to remove the hindrances and to fit the soul for conversion yet we grant no meritorious cause in preparation 4. This Humiliation is accompanied with a detestation of sin as it appeareth in the definition This detestation is an abhorring Odium peccati supra omne detestabilâ—s and an execrating or hating of sinne 2 Cor. 7.11 Yea what indignation the soul inlightned looketh on sinne as the most detestable thing in the world and least becoming a member of Jesus Christ and the reason is strong because the heart that hath been broken for sinne and burthened with it looketh on it as the greatest evill in the world and therefore for its own preservation will hate and dislike that sin which separates between God and the soul the soul knoweth sin to be the greatest enemy and therefore it is most invenomed with violence against it and saith whence come war whence come pillaging and plundering whence come killing and slaying whence come divisions betwixt King and Parliament Kingdome and Kingdome whence come all these and many more miseries and what is the mint out of which all these plagues and judgements come Is it not my sin It is not my poverty or disgrace that pincheth me but my fin first caused all these It is the poyson of sin in poverty shame warre famine and the wrath of God in all these because of my sinnes Rom. 1.18 and therefore the soul throweth away what it loved before as a menstruons cloath Abominari omnia quae pugnant cum cultu Dei Seria detestatio ad omnes sordes adjiciendas impellit Calv. in Isa 30.22 and saith get you hence Isa 30.21 22. Upon which place my authour giveth this note the true penitent convert doth detest whatsoever is contrary to the worship of God This detestation of sinne if it be right will compell us to cast away all vile and base things it will not spare gold silver pearles but cast away all rather then to be defiled with them the consideration whereof may stay our censuring the Parliament of England in labouring to take away all the monuments of Idolatry Every precious thing ought to be as a dead peece of carrion in our sight rather then it should be a defilement to our fingers Et quicquid pretiosum est faetere debet potius quam talibus slagitiis nos inquinari patiamur Cal. We reade that Iosuah and all Israel did not onely stone Achan but did burne the wedge of gold and the Babylonish garment which a man would have thought might have been put to some necessary uses Iosuah 7. This detestation is then true 1. When a man desireth to have all sinnes discovered Hook Soules preparat pag. 236. 237. Psal 139.24 2. When he laboureth to have all sin killed 3. When he hateth sinne in others 4. When he hateth all the occasions and means of sinning As the consideration of this fourth part of humiliation is comfortable to such as hunt for the blood of their own corruptions and cannot be at quiet till they see the death of all the reliques of Popery and superstition in the land so it is terrible to the greatest part of the world even of professours because this hatred of sin is very rare in the world even amongst those that count themselves some body in the bosome of the Church many hate the sinner rather then the sin if they consider seriously the ground of their hatred yea vertue more then vice 5. This humilitation it is a secret humiliation such an one was that of the Prodigall Luke 15.19 and that of the humble publican Luke 18.13 and this is freest from Hypocrisie this secret humiliation shall have a publicke exaltation Math. 6.6 This humiliaation is either most secret all alone Psal 4.4 or lesse secret as in the family Zach. 12.12 13. 6. It is a publicke humiliation in congregations on the Lords day on fast-dayes and upon other meetings as God shall give opportunity and ability Isa 58.4.5 Esther 4.16 this fast was publicke in their meeting houses or synagogues I feare private fasts on the publicke dayes of humiliation will prove dangerous to the Kingdome and so displeasing to their friends who are afraid of Schisme 7. 〈…〉 homo nascituâ— in originali peccato quod ex Adamo trabitur Hieron Glos Gregor It is a personall humiliation it is not enough to mourne for the sinnes of the time but thou must likewise bewaile the sinnes of thy own nature as David did Psal 51.3 Yea originall sinne as in the 5 verse so the ancients expound the place good reason we should be humbled and that deeply for our own sinnes seeing they are as much against God our selves and the Nation as other mens sinnes are 8. It is a nationall humiliation Ezek. 9.4 For all the abominations done in the midst of Jerusalem God is dishonoured most by publicke sinnes and they are most dangerous to a Kingdome Isa 1. Ezek. 9.9 The Land is full of blood because the City is full of perversnesse or wresting of judgment Boni de altorum quoque malis graviter ingemiscunt Ex falso cultu sequitur providentiae abneg atio eversio officiorum inter homines Occâ— Let us therefore sigh and cry for all the abominations that are done in the midest of us it is the property of an honest man to do so A publicke declination and defection from the purity of Divine worship is an open floud-gate to all vices whereof this land hath had wofull experience within these late Marian-dayes wherein some Prelates have appeared so like Boner and Gardiner as if there were a Pythagorical-transmigration of soules but I leave them to their answers and Divine providence onely so long as they remaine and I live I resolve not onely to pray for their extirpation but also for their conversion Not to digresse this humiliation had need to be personall and nationall if we look on the Cessation of Armes in Ireland which Cessation to me is a cleere stating of the question and intention of these warres to be a triall of Mastership betwixt the Papists and Protestants Flatter not thy self Christian friend the bloudy Irish-Rebels Irish Remonst who have shed so much innocent blood and boast that they have slaughtered a hundred thousand Protestants will not leave one Protestant alive in the three Kingdoms if they be not prevented not onely by a strong hand but also by a speedy humiliation both personall and nationall CHAP. 16.
discharge their love nor well save their Oathes if your Majestie shall keepe her alive of which burden your Majesties Subjects are most desirous to be relieved as the same may be if Justice be done 7. Lastly Your Majesties most loving and dutifull Commons doubt not but that as your Majestie is duly exercised in reading the Booke of God so it will please you to call to your Princely remembrance how fearefull the examples of Gods vengeance be that are to be found against King Saul for sparing King Agag and against King Achab for saving the life of Benhadad both which were by the just judgement of God deprived of their Kingdomes for sparing those wicked Princes whom God had delivered into their hands of purpose to be slaine by them as by the Ministers of his Eternall and Divine justice wherein full wisely Solomon proceeded to punishment when he tooke the life of his owne naturall and elder brother Adonias for the onely intention of a marriage that gave suspition of Treason against him Christian Reader pardon this Digression and make a right use of these nine Reasons against Cruell-Mercie They may cure thy minde of many prejudicate opinions and thoughts about the present Parliament for the publique safetie of the three Kingdomes For thou seest that the Parliament of England this yeare 1643. doth no more against Malignants now then the Parliament 1586. did against a Popish Queene then and that upon the very selfe-same Reasons as appeareth in their Writings Christian Reader I cannot let thee goe without acquainting thee with the Queenes Answer to these Reasons much sweetnesse may be sucked out of every word Her Answer is this verbatim As touching your Councels and Consultations I conceive them to be wise honest and conscionable so provident and carefull for the safetie of my life which I wish no longer then may be for your good that though I can never yeeld you of Recompence your due yet shall I endeavour my selfe to give you cause to thinke your good will not ill bestowed and strive to make my selfe worthie of such subjects And now for your Petition I shall pray you for this present to content your selves with an Answer without Answer Your Judgement I condemne not neither doe I mistake your Reasons but pray you to accept my Thankfulnesse excuse my Doubtfulnesse and take in good part my Answer answerlesse Wherein I attribute not so much to my owne Judgement but that I thinke many particular persons may goe before me though by my Degree I goe before them Therefore if I should say I would not doe what you request it might peradventure be more then I thought And to say I would doe it â—ight perhaps breed perill of that you labour to preserve being more then in your owne wisdomes and discretions would â—eeme convenient circumstances of time and place being duly considered Here Christian Reader thou seest how Queene Elizabeth did speake to her great Councell of State very respectfully thankefully and humblie though they did enter into a firme Loyall Association and Protestation without her knowledge and did some things against her mind as elsewhere she declareth unto them This may teach all the Malignants and Neuters in the Kingdome to speake more honourably to and of the Parliament of whom no dishonourable thing is to be thought or spoken according to the good and old Maxime and Rule for Parliament-language Seventhly They are most likely to cure the distempers and soares of this great-spittle and sin-sick Kingdome I say though its possible for them to erre being men and not guided by an Infallible spirit yet it s more likely they should not erre then other Councellors of State though very wise and learned men because they are not onely in their proper place Matth. 18.20 where God doth usually meet his Servants that are about his Work Potestates precibus sanstorum tanquam sustentaâ—ules indigent Hemming but also they are prayed for by the Kingdom more then all in the Kingdom besides who are not called to this great Worke that the Parliament hath in hand Now there is great power in prayers God hath sanctified the ordinance of prayer for the private good of persons and publike good of Kingdomes 1 Tim. 2 2. Psal 65 2. Jam. 5.16 Eighthly Because they are Authorized Physitians Ut deinceps quicquid ad Ren publ bene gerendam ejusque conservationem deliberandum foret illud ad concilium referretur Pol. Virg. l. 11. they have the Kings broad Seale to their Writ by vertue whereof they are called together not onely to consult how to governe but also how to preserve the Common-wealth in health and safetie So that upon the matter the end of their meeting is that the Common-wealth may take no dammaâ—e I am informed that the Writ whereby the Parliament is congregated together runneth after this manner before mentioned To summe up all in a word Nuxquippe Indica 〈…〉 refertae in societate servatur quam cunens tum temporis gloriabundus mihi ostendebat quâ— Regi exemplo 〈◊〉 parabitur Pharmatum Romes Master-piece pag. 18 19. thy Physick must come either from London or Oxford Now consider with thy selfe but doe it seriously in which is it most likely the best and most trustie Physitians are to be found I hope thou wilt not looke for good Physick from such as would have poysoned Queene Elizabeth and would have killed King James 〈◊〉 have 〈◊〉 up his Parliament I hope thou canst not expect it from Politique Neuters as side with such as have prepared an Indian 〈…〉 most sâ—â—â—pe poyson for the King after the example of his Father if he will not consent to the Papists now in Armes in England and Ireland O Lord preserve King Charles who is now in great danger amongst the Papists Lord so blesse me as I desire thee to blesse my King CHAP. XXXI An Answer to some Objections made against this great Colledge of Physitians BEcause discontented men cannot for shame cavill against Parliament Physick which is Evangelicall Physick and men must denie the whole Bible if they gaine-say Repentance Therefore they fall a cavilling against the Physitians being unwilling to take their Physick but this shift will not serve their turne in the day of death and Judgement Their Objections are many but to little purpose I will name one or two of them which seeme to have most reason and strength in them 1. Obj. This Parliament is a Schismaticall Parliament in going about to Reforme that Government in the Church which other Parliaments did establish Sol. For Answer First by the same Reason all the Reforming Parliaments and Synods in the world may be called Factious for they did Reforme things amisse established by Law Secondly Solemne League and Covenant p. 5. They doe but desire to Reforme the Church according to the Word of God and the example of the best Reformed Churches as they have suffiently declated to the world upon their Oathes 〈◊〉
Quamdiu spes est resipiscentiae in peccatoribus cessandum non est ab officio nostro Marlâ—r In the fourth place cast thine eye on the fourth Aphorisme and there thou shalt espye Possibilitie a winning Motive to Repentance The hope of a cure doth entice thee patient to use any meanes for his recoverie This Possibilitie is three-fold First in regard of the Physitian God is infinite in Mercie Secondly in regard of the Physick it s a successefull Remedie Thirdly Blasphemant qui destinata malitia gratiam virtutem Spiritus sancti oppugnant Jun Et certe quisquis cogitabit donum opus Dei esse poenitentiam plâ—â—sperabit multo Crucig of the Disease its curable no sin incurable but the 〈◊〉 against the Holy Ghost which doth hate despise and trample under foot Physitian Physick and all that good is Heb. 10.29 Say not were it in my power to Repent I should have more hope to be saved For my Author and truth it selfe telleth thee that it s so much the better for thee there is the more hope and possibilitie of Salvation For God is more ready to give Repentance then then art to aske it Jam. 1 5. Rom. 10 12. 2 Pet. 3 9. 5. In the place cast thine eye on the fifth Aphorisme and it will move thee to take the potion of Repentance because thou art sick thou art under the hands of the Physitians Indeed if thou wert well then Physick might be rejected though offered but it s otherwise with thee and the Kingdome at this time if the skill of the most learned Doctors in the Christian world doe not deceive them in casting Englands state which I beleeve it doth not 6. Sixthly looâ—e on the sixth Aphorisme and it will entice thee to Repent because its the onely remedie that God hath left to Nations brought neere to the gates of Destruction and Despaire it s alwayes successefull There are many Diseases that pose the best Physitians and are call'd their shame and reproach 〈…〉 not so here Thou canst not be so low brought but the Receipt of Repentance will raise thee againe It raysed Rahab a Harlot Abraham an Idolater Manasses a Tyrant Paul a Persecutor those Magicians called at the birth and that debauched thiefe called at the death of Christ And as it is in the Ordinance it prevailed for Ninâ—veh when the sentence seemed to be gone out against her and may also prevaile for England It cannot be said of any spirituall distemper Hei mihi quòd 〈…〉 est medicapilis herbis Ovid. 1. Meta. Sea 〈…〉 vetat adhibere medicinam Cicero ad Attic lib. 16. Plurimum medicinae contulit Hyppocrates supremum autem fastigium Galâ—nus imposuit as Ovid speaketh of love that its incurable Hyppocrates knew not what to doe in some desperate Diseases but this Colledge or Physitians have found out a Catholicall Medicine for all Natures Diseases and Nations and its the bitter potion of Repentance So that it may be said of other Parliaments and of this as it s said of Hyppocrates and Galen Hyppocrates did adde much to the Art of Physick but Galen did goe farre beyond him and all others Prov. 31 29. Therefore be perswaded to make tryall what sick person will not doe it if he were sure his Physick would doe him good I durst assure thee thou shalt have cause to say that its rather the Physick of God then of man thou shalt find so much good by Repentance It s true it will make thee deadly sick upon a Vomit as thou mayst see in the seventh eighth Aphorismes Ita sum levatus ut mihi Deus aliquis medicinam fecisse videtur Ciâ—e Terentiae Quia mittitur in Gehennam but all will work for thy good Rom. 8 28. as thou mayst see in the ninth Aphorisme 7. In the seventh place looke on the tenth Aphorisme and it will move thee to Repent because delay is dangerous and that in a two-fold regard First In regard of the dangerousnesse of the Disease its mortall Ezek. 18 4. The soule that sinneth it shall dye That is it shall dye the second death by living in Hell Hell is the grave of a dead yet ever-living Soule Secondly In regard of the patient he hath no long time to take this Physick in it s within the compasse of a moment 2 Cor. 4 17. Jam paenitenâ—â—ae nullum est tempus Hyla When the houre-glasse of Time is out thy Physick of Repentance will be naught Matth. 25. it was too late to buy Oyle when the Bridegroome was come And therefore our most wise and blessed Physitian doth exhort all men to watch in the use of the meanes August de verb. Domini Si intra terminum statutum homines resipiscerent Par. Non erit ut in vagina spiritus meus in aeternum Pagn that we may be prepared to meet him at the day of death and judgement for he commeth in both vers 13. Thirdly In regard of the Physitian God will not alwayes and over-long be dallyed withall Gen. 6 3. God did set the old world a time to repent in which if they passed carelesly his Spirit should be sheathed no longer like a Sword in the sheath or Scabberd but he will draw it out to the destruction of impenitent sinners who will not answer his Summons and upon a Parley come in while the white Flag hangeth out Prov. 1 27 c. Matth. 23. Eccl. 8 6. Mans miserie is great upon him because he will not take Quarter while its offered 8. In the eighth place cast thine eye on the eleventh Aphorisme it will allure thee to repent and amend because every sin is a disease spirituall distemper Salus animae est salus totius corporis and therefore the more dangerous Men are very carefull of their heads eyes and hearts and shall not men be carefull of their soules Repentance will cure thy soule and in curing it it healeth the whole body also What greater folly then to take more care for a healthfull body then a sound and halfe-spirit 9. Ninthly looke on the twelfth Aphorisme and it will entice thee because thy Apothecaries who compound this Potion are thy neere neighbours who know thy Aylments and will labour to doe thee as much good as they can and with as little paine and charge too as they are able if they be faithfull Ministers If not complain to that great Colledge of Physitians and they will take a course with such soule-poysoning Apothecaries as they have done with some already blessed be God for it And as they have begun in the Spirit God grant they may not end in the flesh the which thing I hope those Worthies will never doe in whose hands God hath promised to finish his Worke. 10. In the tenth place look on the thirteenth Aphorisme and it will allure thee with its Propinquitie and neerenesse thou shalt not need to goe farre for good Physick doe but frequent the Temple of