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truth_n	abundant_a	goodness_n	lord_n	1,757	5	4.1358	3	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

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

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 woūded 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 PARLEM●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 ●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 address●s of a penitent people to a mercifull God have prev●iled with him They prevailed for Ninev●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 tr●●ly acknowledging and heartily bewailing even with deepest hum●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

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. M●n 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 English 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 C●rtens 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 e●rum miti●r veritati aliquatenus propior videretu in hunc quasi Britanniae subversorem omnia odia telaque torquebantur 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 Common-wealth 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 of 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 quoscunque elegit ad perdendum illos Mere. and therefore

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 〈…〉 ●●●●oquoque infideli mons secundum mensuram infideli●atas 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 Quando ●edimere 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 vitamque praestat indignis Cassiod Totus scilicet muudus Hieron Now the very wicked enjoy much mercy in this life for God doth sustain and maintain the very wicked themselves and he doth expect the conversion and repentance of the blasphemous Rom. 2.4 and doth reprieve such as are unworthy to live 4. Lastly by the Earth understand the whole world for as God is every where so is his mercy for it is inseparable from him Now God filleth the whole world 1 Kings 8.27 Yea the heaven of heavens cannot containe him So that I may allude to that in Psal 24.2 Hee hath founded the earth on the seas and established it on the floods of his mercies O Christian Reader strip thy self stark naked of all thy rags and menstruous clouts I meane thine own polluted righteousnesse and skip into the sea of Gods mercy from oft the rocke of divine contemplation or that rock Christ and swim therein yea play therein like the Leviathan Iob. 41. who maketh a path to shine after him and is without feare But be sure thou skip and plunge thy selfe over head and eares with the two bladders of swimming Christians I mean with Faith and Hope under thy Arme holes Spe● side● sunt v●si● espi●tuales these will keep thee from sinking though the weight of thy sinnes be never so heavy even breaking thy backe and bending the very Axeltree of Divine patience Peter wanted these bladders when he began to sinke in the sea Math. 14.30 31. the Apostle saith we are saved by hope as a young swimmer by his bladder Rom. 8.24 Think not that God will be displeased at the venturing thy eternal welfare upon his mercy through the Merits of Jesus Christ for the Psalmist saith the Lord taketh pleasure in those that hope in his mercy Psal 147.11 In this verse the Psalmist joyneth feare and hope together for 2 reasons 1. To shew us that none will feare God with a filiall feare but such as hope in his mercy 2. To informe a young beginner to swim that he must joyne with his Feare of drowning and perishing Hope or a possibility of landing in the Haven of happinesse Ille ergo t●mor deo ●cceptus qui 〈…〉 Aug. Gl●s Iudas did Feare but did not Hope and therefore he was drowned in the bottomlesse gulph of despaire therefore we must labour for such a feare of Gods justice as may stand with a godly hope of his mercy The Lord taketh pleasure in them that feare him in those that hope in his mercy Secondly hold a good opinion of the goodnesse of the physick It is called in the Ordinance The excellent and successeful remedy of Repentance 1. It is an excellent remedy because it is compounded of the best and most precious Simples as Faith Hope Charity Humility Vera poenitetia non est solacomtatio s●d sides Luth. Suaquemque fides salvam facit Theoph. There is Faith in Repentance it is the root of it Faith is a Mother-grace Repentance is a Daughter-grace See how they are united Act. 20.21 Act. 2.38 In the order of Nature faith is first but in the order of time they are twins and both together Hope is an other simple it is impossible that a man should repent relent come in and submit to God if he apprehend nothing in God but the vigour of justice Psal 130.4 Hope as it is a fruit of faith bringeth in the soul creeping and crouching before God as the Syrians to Ahab 1 Kings 20.31 Charity is a third ingredient a man rejoyceth at the offence of him he hateth Osculatur pedes quos te●sit mul●er Greg. Christ imputeth the teares of that sinfull woman to her love Luke 7.47 this penitent sinner