Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	heresy_n	schism_n	2,940	5	9.8144	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87586	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.	Joceline, Nathaniel.; England and Wales. Parliament. aut	1644 (1644)	Wing J757; Thomason E45_13; ESTC R21825	121,637	146

extirpation of Poperie Prelacie Superstition Heresie Schisme Prophanenesse and what soever shall be found contrary to sound Doctrine and the power of Godlinesse marke the reason lest wee partake in other mens sinnes and thereby be indanger'd to receive of their plagues from whence it appeareth First that Poperie and Prelacie c. are infectious leprosies Secondly that a strict Government is necessarie to preserve the Kingdome from the plague of sinne and plagues for sinne Englands sinnes are Englands diseases THE SEVENTH PART CHAP. XXIII The Apothecaries to compound this Parliament-Physick THe Apothecaries Parl. Ord. E. that according to their Art are to compound this Physick are all the Ministers and Preachers in the Kingdome of England and Dominion of Wales APHORISME 12. Ministers are to behave themselves like Apothecaries Exod. 30.25.35 Cap. 37.29 For the better understanding of this Aphorisme consider wherein they are to imitate Apothecaries and wherein not First for the first Consideration wherein they are to imitate them I will name some particulars 1. Non tyronis sed periti artificis Jun. in locum 1 Tim. 3.6 puer doctrina Tremell The Apothecarie is to be an Artist Exod. 30.25 an Apothecarie had need be a good Grammar-Scholar to understand the tearmes of Art and to reader his Authors so a Minister is to be an Artist a learned man Isa 50.4 that hee may know how to speake a word in season to him that is wearie and that he may be able to reade Isa 29.11 12. what is written for his learning And therefore though the Apostles were not brought up to Schoole yet they were great Scholars in an extraordinarie way which is now ceased As an Apothecarie ought to have learning sufficient to know the natures of Herbes and Roots so is it fit a Minister should know the Hebrew-Roots which are in the Old and New Testament especially in that Evangelicall Garden Saint Mathew's Gospel and the various Etymologies of Latine and Greeke words 2. 〈…〉 Jun. The Apothecarie is to worke according to his art therefore it s observable that the word Worke is put in in stead of the word Art Exod. 37.29 teaching or insinuating thus much That the Apothecarie worketh according to his Art surely hee ought to doe so or else wherefore is Art God is the Author of all Arts and would have Ministers especially to be Masters of Arts in regard of the profoundnesse of their high Calling Non Neophytum Hieron Recens-natus Novus miles quem adhus teri exerceri oportet To this end God in his providence hath appointed Schooles of good Learning That is observable in 1 Tim. 3.6 Hierome doth translate the word thus a young Scholar a Fresh-man The word signifieth also a Fresh-water-Souldier who had need to learne his Postures 3. The Apothecarie is to make his Composition according to his prescription and direction So must the Minister follow the prescription of that great Colledge of Physitians especially of the Master of that Colledge who is the Healer of his sicke and wounded people Jer. 30.17 Calvin hath a very good note to this purpose on Exod. 37 and last vers Quia Religionis puritati nihil magis adversum qu●m temerè aliquid tentare Calv. This Composition of Oyle saith he was exactly made according to command teaching not onely obedience the foundation of piety but also admonishing that nothing be done in Gods worship after our owne fancie for nothing is more contrary to the purity of Religion then humane inventions Marke what Paul saith 2 Cor. 2 17. We are not as many which corrupt the Word of God but as of sinceritie but as of God in the sight of God speake we in Christ The word to corrupt Adulterantes Hieron signi●●eth to adulterate or to set to sale for gaine as Victuallers doe their mixed commodities Secondly Cauponantes Montan. Consider wherein a Minister is not to be like an Apothecarie 1. They mind the bodies of men more then their soules Curam corporum So must not Preachers doe who have the cure of soules Heb. 13. vers 17. They watch for your soules Curam animarum 2. Pharmacorum venditor Amb. Cal. They mind their gai●e more ordinarily then the health of the patient and therfore are called the sellers of Apothecary stuffe So must not the Minister of the Gospel he must mind the Flocke more then the fleece Act. 20.28 3. They compound their Physick more after the prescriptions and inventions of men then after the Commandement of God So must not the Preachers of the Gospel Math. 15 9. Christ blamed this in the Scribes and Pharisees Marke the Commission of the Apostles and of the Ministers of the Word of God Math 28.20 I'ts to teach them to observe all things whatsoever Christ did command them Horrescamus t●meamus fratres quia si unum nobis desecerit non erimus perfecti Christi servi Theophil who is the Bishop of their soules 1 Pet. 2. verse the last We must conforme more to the Canons and Injunction of Christ then of all Bishops in the world besides otherwise we cannot be the faithfull servants of Christ CHAP. XXIV Application of this Aphorisme 1. O Yee Reverend Bezaleels in that sacred Assembly of Ministers whom God hath called to finish the whole worke of his Tabernable and hath filled with his Spirit in wisedome and understanding in knowledge and in all manner of Church-workmanship See that you make your Perfume and Confession of sweet Spices after the Art of the Apothecarie tempered together pure and holy that God may smell a sweet favour in all our publike Sacrifices Scio enim multos qui videntur virtuto ac pictate ac fide praediti damnososesse Ecclesiae ron solum sacultates sed etiam animas perdore Chrysost and may say in his heart I will not any more curse England for i'ts worship taught by the Precepts of men See that all Ministers be Preachers of the Gospell and that all Preachers behave themselves like faithfull Apothecaties in their severall Shops and Auditories compounding their Spirituall Physicke according to Art and their prescriptions from that great Colledge of Physitians or else take away their Licences Be the Physitian never so full of skill or good will the unskilfull or wilfull Apothecarie may spoyle all 2. And as for you my Learned Brethren in the Ministery i'ts not enough for you to be good Artists but you must be labourers yea co-labourers with Christ 2 Cor. 6 1. Let all your incense be pure made of sweet Spices according to the worke and direction of the the Apothecarie who is to be a Regularist as well as an Artist at all times but especially in these Soule-poysoning and Doctrine-adulterating dayes Mind more your Shops compound more better Physick let no weak qualming-Christian go home sighing complaining that you neglect your Shops in the after-noons which time God hath sanctified for holy

Consider the ugly nature of pride it s 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 homi●es ●duci in viam nisi spem concipiant unser●co●diae D● quia desperatro pro●sas 〈◊〉 redde●c● duplicat etiam ●mo centuplicat pravitatem hominum Calv. in Joel 2.12 Steque ad sin●eram 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 want willingly and heartily Why what is the reason David Mark his reason and ground it s 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 m●s●●icordia Dominus ●un Saint Iames proveth the goodnesse of Gods nature

a sickly posterity after their owne image Gen. 5.3 So is sinne contrary to nature created regenerated and restored to its pris●nat perfection in some measure Eph. 4 24. 2. A disease doth vitiate and paire the actions of men Primo viti●ns actionem quare cum actio vitiata non fuerit morbi nomen non meretur Galen and this it doth two waies especially as the learned Physitian faith 1. by corrupting an distempering the first qualities Secondly by dissolving the Union betwixt the humours of the body So sinne doth corrupt the qualities of the soule and dissolving and breaking the Union betwixt the faculties of the mind doth corrupt and make worse the powers of the soule and body and hence come all vitious or sinfull actions therefore originall sinne is called originall corruption In Psal 51.5 Hugo Hieron Glosa Grego lib. 12. Moral and from this originall corruption and pravitie of nature floweth all the corruption in the world 2 Pet. 1 4. corruption in the world through lust Psal 51.5 David discovereth the fountaine of corruption in his life and actions to be his conception in originall corruption and sinne God created man righteous but man found out many inventions to corrupt and undoe himselfe Eccl. 7.29 3. A disease doth weaken the body so doth sinne Rom. 7. Morbus imbecillitas me exanimat Cic. A●tic lib. 11. Ex morbo pravitas membrorum deformitas Cicero Paul could not doe what he would he wanted power Rom. 7.18 4. A disease doth not onely weaken but also deforme the bodie it doth deprive the lovely face of its beauty c. So doth sinne like the Pox deforme a man that was most amiable in his first creation it hath robbed him of the beauty of holinesse sinne is Deformitie 5. Every disease is deadly if it be not cured Morbus morti proximus though some are more mortall then others So is every sinne mortall Rom. 6.23 6. A disease is an enemy to the whole body though it be but in one part Morbum esse 〈◊〉 corporis 〈◊〉 Tull. 〈◊〉 4. Tus● so doth one Achan trouble all Israel Joshu 7. Adams sinne did corrupt the whole world Gen. 3. Rom. 5. Davids numbring the people did wrong to his Kingdome CHAP. XXII Application of this Aphorisme THe Consideration hereof is of use by way of Information If Englands sinnes and diseases be infinite never wonder England is so sick and ill at ease as it is the Lord helpe us but rather stand and wonder that its no worse with the Nation then it is this day The wages of one sinne is death yea all kind of death the merit of the least sinne is the greatest punishment Englands sinnes are not onely infinite but hainous in nature more heavie then the sands on the Sea-shoare yea they are aggravated with many circumstances and are subjectated in the whole Kingdome there is not one man that sinneth not No not one Psal 14. And therefore stand and admire O all yee Nations at Gods favourable dealing with England we with Capernaum have beene exalted to Heaven and therefore have deserved to be brought downe to Hell because of our Impenitencie Ideo vos caedā durissimis flagellis ut ingratis convenit Lyran. Mere. Math. 11 23. God must say to us as to his people of old Amos 3.2 You onely have I knowne of all the Families of the earth therefore I will punish you for all your iniquities Because you have beene more ingratefull to me then others that have not enjoyed so many mercies from me Therefore I will punish you more sharpely then any other Nation But blessed by God we cannot find by his actions that he hath said such words against this Land and Nation If Englands sinnes be Englands diseases then that Parliament that Armie that Discipline that are most against sinne and sight most against Poperie that Parliament that Armie and that Discipline are most sutable to Englands necessities and are likely to be the best Physitians and Surgeons to cure and heale a wounded and sin-sick Nation for when the causes are removed then the effects will cease * Quapropter in adeundis periculis consu●tudoö miranda medicorum est qui leviter aegrotantes leviter curant gravioribus autem morbis periculosas curationes ancipites adhibere coguntur 〈◊〉 Amb. Cal. If Englands sinnes be so many so great and dangerous as you have heard then blame not that Great Colledge of Physitians for their using more then ordinary Remedies for so desperate a cure as the Kingdome hath put into their hands It s the usuall custome of Physitians so to doe in dangerous diseases and doubtfull cures If every sinne is a disease Venienti occurrite morb● then deale with every sinne as with a dangerous and mortall distemper Stop it in the beginning runne to the Physitian acquaint the learned Doctor with it and follow his direction this is the next way to have a sound body and a Kingdome in conjunction Smiling sinnes are flattering diseases when with Judas they kisse us and cry Haile master then take heed to thy selfe they will give thee up into the hands of death as Judas did Christ into the hands of P●late If this Aphorisme be true which doubtlesse it is then see from hence a ground for Christian-stricknesse and precisenesse as the world calleth it Sinnes are distempers distempers are dangerous to the sicke partie and infectious to others The plague of the heart which is sinne is like the plague of Leprosie its dangerous and infectious Levit. 13. And therefore we are to shunne grosse sinners and not to come nigh their dwellings Prov. 4 14 15. Eph. 5 11. 1 Cor. 5 11. It s dangerous to sit at the same table and drinke of the same cup with them Now as my Author saith Peccator ver● leprosus est primo enim in corde corruptusest d●inde tetrum foetorem emittit insuper ali●s inficit dignus est qui ejiciatur Ferus in Num. 12. a sinner is like a Leprous man in divers regards First because he is corrupt in heart Secondly because he stinketh like a Leper he hath a most grievous stinking breath Thirdly because he doth infect others Fourthly because he is worthy to be cast out of the Church and societie of the Saints whether he be then fit to come to the Communion judge yee Now if it be commendable to shunne infectious companie sure its praise-worthy to keepe thy soule from spirituall infection as much as thou canst Lastly Solemne League and Covenant 1643. p. 5. be exhorted to approve of the Solemne League and Covenant betwixt the three Kingdomes to endeavour two things of great moment for the cure of this Leprous-Nation The first is to endeavour the Reformation of Religion in the Kingdomes of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the Example of the best Reformed Churches Secondly to endeavour the

God and there thou shalt heare the voice of Wisedome directing thee what to doe for thy spirituall good Prov. 8.34.35 The place of Instruction it s the House of God and there he is especially to be found who is our Life And therefore by way of encouragement they are pronounced blessed who heare Wisedome speaking to them But marke to whom Wisedome speaketh it s to such as watch daily at her gates and wait at the postes of her doores That is to such as neglect not the publique Ordinances of God M. Cotton giveth a good reason for it and its this M. Cotton on the first Viall Pag. 8. 9. Because the Lord doth more clearely reveale himselfe by his Spirit in the publique Administrations of the Church there he doth delight to poure out all his fresh springs Psal 87 last vers For the Lord commanded the blessing even life for evermore Psal 133 3. Eternall life doth he give in the publique fellowship of his Saints there doth he confirme their callings to them looke unto the Lord therefore for his blessing in this way Therefore if ever you perceive any vice or Spirit to take off a man from publique Ordinances and cause him to sleight them then ever looke at it as a manifest delusion For ever dispensation of God doth but enkindle a more earnest lo●ging that the Lord should confirme the same by his broad Letters-Patents the publique Word and Sacraments in the Church Yea so farre doe the Saints of God stand hereupon that whatsoever is in private brought unto them to beleeve they will find much adoe to rest satisfied in it untill they see it confirmed in the publique also As men will not content themselves with the Privie-Seale but labour to have the Broad-Seale also Shall men be so carefull for the world and for temporall patrimonies and shall Christians take up every motion in private and sleight publique Ordinances be not deceived whatsoever is brought by the Spirit of God unto you in private will cause you to seeke for more cleare evidence from his loud voice in publique where his voice goeth on more strongly and powerfully convincing the Conscience and breaking downe all temptations and discouragements that might hinder the comfort of Gods people Thus farre and farther goeth that exiled Saint CHAP. XXXIII The Conclusion of the whole Worke. HItherto something hath beene spoken concerning a Personall-Reformation which is required in the Ordinance as it hath beene declared wherein let Christians be very sc●pulous and herein let them shew as much Zeale as they can this is the right channell for thee to runne in nothing is lost but what runneth beside this is the best Method in Reformation to begin first with our selves and then to proceed on the perfection Heb. 6 1. This is according to that of our Saviour Matth. 7 5. and the Ordinance requireth a Personall Reformation in the first place Parl. Ord. N. Therefore my counsell is that every one would labour to walke in all well-pleasing Col. 1 10. First in all well-pleasing to God Heb. M. Bis●●● on Colossi cap. 1. pag. 82. ● 12 28. 1 Cor. 7 31. Secondly in all well-pleasing to man either in the Family Church or Common-weale Thirdly in all well-pleasing to our selves preserving the rest and goodnesse of our Consciences Act. 23 1. heb 13 18. But for thy more full satisfaction herein I referre thee Christian Reader to my Author in his learned and Orehodox Comment on the Colossians It remaineth that something be spoken in way of exhortation to a Publique and National-Reformation according to these words in the Ordinance And likewise the necessitie of a Nationall Reformation and shall publish this Ordinance concerning the same I have shewed you in the 17 Chapter what this Reformation is and wherein it consisteth now give me leave to use a few Motives to helpe forward the grand designe this day on foot in the Christian world but especially in England Scotland and Ireland I will be very briefe 1. Bonum quo Communius eo melius Apporve of and helpe forward the much desired Reformation because its better then a private Reformation Every good thing is so much the better by how much its more common Now then if a personall Reformation be good then a Nationall is better for its more common As he that is an Atheist that denyeth a personall Reformation so he is little better then a Papist that opposeth a Nationall Reformation in these Cassandrin-dayes 2. Appolonio ●●●sus ad Reformandum velut ad re-coquendum se dedit Quintil. lib. 12. Quid pro Quo Helpe forward the Reformation because of the nature of it its to seeth againe or to re-cooke The spirituall Food of the Church of God was parboyled in Henry the eighth his time it was but halfe-sodden in Edward the sixth his time it was reboyled but in the Marian-dayes as of old so of late it hath been handled with foule fingers many poyson●ll Doctrines have beene mixed with the pure Word of God 〈◊〉 the pretence of a Purgation and cooked out after an Italian and French-fashion Insomuch that the Papists themselves did brag and boast that we were come to them and not they to us and that there was now a visible Church in England To speake the truth and to shame the Divell In Cam. Where Bishop Wren was Master all things in our chancells were prepared even for that abominable Idoll of the masse I have often thought that Peter-house-Chappell might have bin presented to the Pope for a New-yeares gift with much acceptation in Rome it selfe This Reformation is a change for the better Reformare est in meliorem forman redigere otherwise it would prove a Deformation the word signifieth to polish anew Thinke not that the Parliament of England with such a learned and Pious Synod as England hath not knowne its second will doe any thing as neere as they can which shall tend to the dishonour of God or disgrace of Religion 3. Be willing with a thorow Reformation Superstitio damnatur Aquinas in Mar. for whatsoever is not of God in his worship is in vaine and to no purpose It will neither please God not profit the soule Matth. 15.9 mark 7 6 7. In vaine doe they worship me teaching for Doctrines the commandements of men In which words our Saviour doth send all Superstition to Hell all outward Ceremonies and washings are to no effect without his Benediction which onely goeth along with his owne Ordinances What wise patient will lay out his money for and spend his time in taking Apothecarie Drugs that have no healing vertue in them we use to say As good never a whit as never the better Consider that place Col. second Chapter vers 22. Which all are to perish with the using after the Commandements and Doctrines of men Take Samuels councell and turne yee nor aside from God and his Word for then should yee goe after vaine things which