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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

Kingdome A true friend is a Magazine of much good suppose thy old friend hath some defects this new friend may prove more defective it is not with a friend as with a garment or a ship the newer the better this Rehoboam Solomons son found to be too true for his profit 1 Kings 12.6 c. when he forsook the counsell of the old men or Sanhedrin that had stood before his father to give advice and did choose and follow the counsell of young men a cabinet counsell against the great Senate Graves antiqui Senatores Pet. Mart. Et a conciliis fuerant Jun. which then was like our Parliament now in many regards as you have heard before do but read this chapter through and it will give thee a good hint for these Parliament-forsaking times All the world knoweth and England cannot but beare witnesse that Englands Parliament hath been Englands friend many generations Jewel def Apo. part 6. p. 522. even in the time of Popery yea even then the Pope his holynesse was clogged with Parliament Conditions And why we should now think that the Papists will rather defend the Protestant Religion in England then the reformed and reforming Parliament now sitting Monstrum horrendum Britannieum to me is no little wonder diverse come over into this Island to see strange sights I think there is none like this new wonder which many would perswade England the world to beleeve in these dayes to wit That a Delinquent and Popish Army should fight for the due execution of the strict Lawes of the Kingdom and the maintenance of the Protestant Religion in England yea and that against such a parliament as I am perswaded is the glory of the Christian world Ovid never fained such a Metamorphosis and the Legend of lies never fabled its like Certainly this is one of Satans lying wonders 2 Thes 2.9 who is a great friend to Antichrist 〈◊〉 en●m Satanae omn●a agat Heming Obj. as appeareth plainly in that verse and in this Yorke designe I should like well of your admonition may some man say were it not that the now present Parliament doth go about to bring in an alteration contrary to the minds and votes of the Bishops when they were members of the House of Lords I will give you the answer of Bishop Iewel to Master Harding a Papist in his time Sol. Jewel d●f Apo. p●t 6. p 521 522. whose words are these You see me herein to bewray some want of skill the wise and learned could soon have told you that in the Parliaments of England matters have evermore used to passe not of necessity by the speciall consent of the Arch-Bishops and Bishops as if without them no statute might lawfully be enacted but onely by the more part of the voices yea although all the Arch-Bishops and Bishops were never so earnestly bent against it And Statutes so passing in Parliament onely by the consent of the Lords Temporall without the consent and agreement of the Lords Spirituall have neverthelesse alwayes been confirmed and ratified by the Royall assent of the Prince and have been enacted and published under the names of the Lords Temporall At S Edmunds Bury Anno Do● 1296. Habitorex cum suis ●aronibus Parliamento Clero excluso statutum est In provistone de Mart. Anno Dom. 1272. Read the Statutes of King Edward the first there you shall finde that in a Parliament solemnly holden the Arch-Bishops and Bishops were quite shut forth and yet the Parliament held on and good and wholsome Lawes were there enacted the departing or absence or malice of the Lords Spirituall notwithstanding In the Records thereof it is written thus The King keeping his Purliament with his Barons the Clergy being shut forth it was enacted c. Likewise in the time of King Henry the third yea and that quite contrary to the expresse decrees of the Church of Rome Likewise in the time of Rich. 2. Anno 11. cap. 3. From whence Christian reader thou hast not onely an answer to the former Cavalier-cavill but also a learned confutation of the late Protestation of the Tower-Bishops but no more of this matter Give me leave therefore O England once more to perswade thee as thou lovest thy selfe and tenderest the welfare of thy posterity forsake not thy own friend and thy fathers friend I meane the Parliament of England which hath protested as deeply and ventured as magnanimously for the good of King and Kingdom as ever any did since King Inah his dayes and King Elfreds Regiment THE SECOND PART CHAP. III. A Preparative for this Physick THat flourishing Kingdoms have been ruined by impenitent going on in a course of sinning the sacred Story doth plainly tell us And how neere to such a ruine our sinfull Nation now is the present lamentable face of it doth too apparently shew Parl. Ordin P. And though we should feele the heavy strokes of God yet seven times more it is our duty to accept the punishment of our iniquity and to say Righteous art thou O Lord and just are thy judgements Yet because the Lord who is just is also mercifull and in his infinite mercy hath left the excellent and successefull remedy of Repentance to Nations brought neere to the gates of destruction and despaire O let not England be negligent in the application of it Humble addresses of a penitent people to a mercifull God have prevailed with him They prevailed for Niniveh when the sentence seemed to be gone out against her and may also prevaile for England Thus far the Preparative In which Preparative are severall Ingredients The first Ingredient is Necessity and that in a twofold regard Necessitie 1. Because Englands sicknesse is a mortall or deadly disease which is Impenitencie argued by these words That flourishing Kingdoms have been ruined by impenitent going on in a course of sinning 2. In regard of the neernesse of the mortality and ruine of this impenitent Kingdome implyed in these words And how neere to such a ruine our sinfull Nation now is the present lamentable face of it doth too apparently shew From whence naturally ariseth this Aphorisme That Impenitencie is a Nation-destroying sicknesse APHORISME 2. Impenitencie is a Nation-destroying sicknes Isa 6.10 11. Ier. 29 2 Kings 17. from the 7. to the 19. ver Ier. 8.6 Rev. 2.5 For the better understanding of this Aphorisme consider three things First consider what impenitencie is It is a going on in a course of sinning without repentance This description is in the beginning of the Ordinance Wherein consisider these parts 1. It is a sinne 2. It is a course or trade 3. It is a going on still without repentance for as Christ did destroy the works of the devill 1 Iohn 3.8 so doth Repentance destroy the worke of Impenitencie it is quite contrary to it Secondly consider the grounds of this Aphorisme in generall and these are in number sixe 1. Because it is a great sinne

uses as well as the morning of the day But in all your studies and labours mind more the Soules then the bodies of your customers Eccl. 10.1 and aime more at their health then at your wealth and take heed my Brethren that you mind not mans Traditions and Inventions more then the Commandements and prescriptions of the Lord Jesus Christ that great Physitian of our Soules Who came not to call the Righteous but sinners to Repentance Math. 9.13 3. Before I can conclude this Aphorisme I cannot satisfie my selfe with silence in these loquacious times wherein many Patients thinke themselves so skilfull as that they begin to teach the most learned Galens in our Kingdome nay in the Christian World how to cure not onely themselves but the Sin-sick Nation My Masters I love not to dip my Pen in that Ink-horne which hath too much Vineger mixed with its Inke yet give me leave in love to tell you That if the happ●e Conjunction of those two great Assemblyes in our Kingdome the one of State-Physicians the other of Spirituall Pharmacopolists cannot make a Composition to please your Palats I feare you have lost your Spirituall Taste through the strong distemper of Schisme Thinke not that I ●ye God to a Parliament or a Synod or to a Generall Councell for God is a free-Agent and these have and may erre yet the God of Order for the avoiding of Confusion Act. 15. hath tyed private spirits more to such Generall Assemblyes then them to your underling thoughts and unlearned opinions To conclude deare Brethren and Sisters give leave to a few words of exhortation For I say through the grace given to me to every man that is among you not to thinke of himselfe more highly then he ought to thinke but to thinke soberly according as God hath dealt to every man the measure of Faith Rom. 12.3 and let your words be the words of truth and sobernesse I doe feare Act. 26.25 I cannot but feare and I pray God I may not say with Job The thing which I greatly feared is come upon me I say againe I doe feare Iob 3.25 and I cannot but feare Prov. 18.19 that a Brother offended will be harder to be wonne then a strong Citie and that their Contentions will be like the Barres of a Castle If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfill yee my joy that ye be like-minded having the same love being of one accord of one minde Let nothing be done through strife or vain-glory but in lowlinesse of minde let each esteeme other better then themselves Looke not every man on his owne things but every man also on the things of others Let this mind be in you which was also in Christ Jesus c. Phil. 2.1 2 3 4 5. And then I make no question but God will highly exalt you and give you a Name if not above yet answerable to the best Reformed Churches THE EIGHTH PART CHAP. XXV The Apothecaries Shops THe Apothecarie Shops wherein this Spirituall Physick is to be had Parl. Ord. N. are the severall Auditories and Congregations of the Ministers and Preachers of Gods Word as it appeareth in the Ordinance APHORISME 13. The House of God in every Parish is to be like an Apothecaries Shop For the better understanding of this Aphorisme consider wherein it is to be like it and wherein not First for the first consideration the similitude lyeth in many particulars I will name but some 1. As the Apothecaries Shop is a publique and common place for any sick partie to get Physick in whether hee or shee live in or without the Towne wherein the Shop is So is the Temple of God Auditorium est locus ubi audiuntur praeceptores oratores Calep. and therefore is called an Auditorie and congregation an Assembly of many hearers none excluded in the Ordinance according to that Psal 122.1 and 6. Whither the Tribes goe up the Tribes of the Lord unto the Testimonie of Israel I cannot understand this House of God to be that heavenly Jerusalem in another world as some of the Ancients doe because David doth command us to pray for the Peace of this Jerusalem in the sixt Verse and doth promise to seeke the good of it in the last Verse But with some ancient and moderne Writers I understand the meaning of it to be the Temple of the Lord in Jerusalem on Earth Templum Domini in Jerusalem Vatab. R. Kimki Justinia Campensis wherein God was worshipped by his people Israel and which is the publique place for Gods people to meet in for their spirituall food 2. As the Apothecaries Shop hath some learned and approved Physician and Apothecarie belonging to it besides the Mistris or Apprentice in it to compound and order things for the publique good of the Parish and Countrey round about So hath the House of God not onely its Samuels to administer in the Priests Office In divinis non minus quam in secularibus fide ac prudentia opus est Theoph. but also its old Elies to give direction 1 Sam. 3. My Authour giveth a good reason for it Because Wisdome is as necessarie in Divine things as in Civill affaires Some kind of Prioritie if not a limited Superioritie for Order sake seemeth to be consonant to the purest Antiquitie M●gdeburg Euseb 〈◊〉 when Councels were of more use then onely by way of Advice Secondly for the second Consideration wherein the diss●ilitude lyeth I will give you two things 1. The Shop is a Mercenarie place you must pay well if not too deare for Apothecarie stuffe So must not it be with the House of God it s the great Hall of the great God of Heaven and Earth wherein he keepeth Open-house to all Commers and that all the yeare long wherein every Minister is like a faithfull Steward to bid every one welcome Ad omnes quidem fideles pertinet sed imprimis eos qui vel doctrina vel dignitate praesunt Chrysost Theophil and to divide them their meat in due season Comfort to whom Comfort belongeth as a Cordiall and Electuarie and Terror to whom Terror belongeth as a Purge Vomit or any thing else in bitter Pills yet wound up in Sugar Promises and gilt with golden possibilities of health and spirituall strength Luke 12.42 1 Tim. 3.3 There the Bishop not Lord Bishop is not to be greedie of filthie lucre but given to hospitalitie The Minister must not say No Fenny no Pater-Noster he must doe his dutie and rest on God for maintenance who taketh care for Oxen yet let people know their Ministers ought to live to the Gospel 1 Cor. 9.14 2. The Apothecaries Shop its a place for all Commers though they upon a groundlesse distaste forsake their grave learned and pious Physicians and Apothecaries in their owne Cities Townes and Parishes neerer hand So must

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