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world_n	death_n	sin_n	sin_v	14,462	5	10.3751	5	true

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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

displic●ntiam voluntati quamvis 〈◊〉 saepe a●● dolores mag●● 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 detestabil●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 nascitu● 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 Occ● 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.

age wherein very few doe seriously think of death and preparation for it till the doore of hope be shut against them as against the five foolish Virgins 〈…〉 poenitendi Theoph Archiep. Mat. 25.9 when to get the oyle of Faith and Repentance will be too late What greater folly in the world then to prefer Hell before Haven the Devill before God the flesh before the spirit corruption before grace time before eternity this is it even with Esau to sell our birthright for a messe of pottage Lampades sunt 〈◊〉 Oleum sunt 〈◊〉 Chrysost Gen. 25.30 such men deserve to be begged for fools and such fools are all those wise polititians which labour not to get the oyle of vertues into their soules and lampes Lastly let every man be perswaded to repent and amend and that speedily here is no delay for young men and maydens Non solum vanus sed 〈◊〉 Parisiens for every man at his best estate is altogether vanity yea vanity it self Again repent for the kingdomes sake Repentance is not only profitable to thee but to thine yea to the whole land if ten Righteous men had been found in Sodome and Gomorrah the Lord would have spared those Cityes for those ten penitent sinners sake Now there is no man Righteous 〈◊〉 namque quod per poen●●●ent●am 〈…〉 Hieron Innocent 3. but he whose sin is forgiven and covered and this is the true penitent Christian Repentance doth cover sin as the fathers expound that place Psal 32.1 2. The Elders commended the Centurion Luke 7.5 because he loved their Nation and had built them a Synagogue surely if thou dost repent and amend thou wilt do more for the Nation then the Centurion did for thou wilt help to preserve it and who knoweth but that thy voice may be the casting vice the want of one doth many times lose all Put not the losse of the Kingdom in hazard Varab Jun. through thy impenitency There is much power and vertue in unites Ier. 5.1 Had there been one man either amongst the people or the Magistrates that had been right indeed God would have spared Jerusalem for his sake Whether this one man were one man more or but one in all I cannot determine but sure I am from this and other places Non est crede mihi sapientis dicere Vivam Sera nimis vita est crastina vive bodie Martial that one man may do much good or much hurt Eccles 9.18 But one sinner destroyeth much good O deare brother or sister be not thou this one impenitent sinner for the Kingdomes and thine own sake Repent Repent to day and stay not till to morrow The potion of Repentance is to be taken without delay THE SIXT PART CHAP. XXI The Maladies and diseases of the Nation or body Politicke THese Distempers are so many sinnes Parl. Ord. M. as it appeareth by the Parliament Ordinance APHORISME 11. Englands sinnes are Englands diseases For the better understanding of this Aphorisme consider these things 1. The number of Englands sinnes 2. The greatnes of them 3. The aggravations of them 4. Why sinne is called a disease 5. The generality of these sinnes For the fist consideration Englands sins are infinite in number whereof about twenty severall kindes of sins are reckon'd up as you may reade in the Ordinance it self in the beginning of the book For the second consideration They are heavy in weight and hainous in nature For the third consideration Some of these twenty sinnes are aggravated by severall circumstances as followeth The sin of contempt is aggravated by 4 circumstances 1. It s the contempt of holy Ordinances not of one but of all 2. It s the contempt of Gods holy Ordinances to contemne the Parliament Ordinances is not only a common but a great sin 3. It s a high contempt 4. It s the contempt of holines it self The sin of ignorance is aggravated by 2 circumstances 1. It s affected 2. It s grosse ignorance and this is proved by these words following Under the glorious light of the Gospel cleerly shining among us The sin of unfruitfulnesse is aggravated by one circumstance because t is under the precious means of grace Oathes are aggravated by their multitudes The prophanation of the Lords day 1. By the wickednesse of it 2. By the incouragement from authority it had lately Divisions are aggravated by their unnaturalnesse Uncleannesse is set out with all its sorts or kinds There are 2 sins which are aggravated by many circumstances these 2 are 1. Idolatry and 2. Bloodshed Idolatry is aggravated by 12 circumstances 1. It s old Idolatry the sin of our Ancestours 2. Its spreading Idolatry in these latter times 3. It s connived at generally 4. And almost tolerated 5. It s fomented 6. And incouraged Idolatry and that severall wayes 7. It s a dysastrous peace-breaking Idolatry the grievous effects whereof England feeleth 8. Its Armed Idolatry 9. And it s abetted by no small ones 10. It s Ireland-destroying Idolatry 11. It s Romish Idolatry 12. It s called a crying sin as well as bloodshed Bloodshed is aggravated likewise by 10 circumstances 1. It s a crying 2. A cruell sinne that calls a loud for vengeance 3. It s not expiated 4. But pardoned bloodshed unpunished by man 5. It s Masse or Idolatrous bloodshed it did go hand in hand with the Masse in Queene Mary her dayes 6. It caused many Martyrs to dye in flames and prisons its Martyre bloodshed 7. bloodshed slightly confessed 8. It s unpardoned bloodshed the wrath of the Iealous God is not appeased 9. It s impious bloodshed it s commited not onely against good people but against God 10. And that with a high hand yea with so high a hand or a very high hand For the fourth consideration These sins are so generall as that not one man throughout the whole Nation can say that he is wholly free and that from the sole of the foot to the crown of the head there is no soundnesse in us so that we may justly expect the desolations that are denounced against so great and generall a corruption 5. Lastly Qu●m●d● antem in corpore est morbus aegrotatio vitium sic in animo Cicero 4. Tusc consider why these and other sinner are called diseases They are so called for two Reasons First That we may follow the Allegory still Secondly Because of the agreement betwixt sinne and a disease which agreement consisteth in divers things I will name some of them 1. A disease is contrary to nature its contrary to created nature Adam was made perfectly righteous and healthfull Morbus est affectus contra naturam after the Image of God Gen. 1 26. It was Adams sinne that brought diseases and death into the world Gen. 2 17. Rom. 5. Galenus tract de diff morb●rum Adam and Eve did surfet themselves by the sinne of excesse in eating the forbidden fruit and so did propagate

we may justly expect that the same righteous God should put in his sickle and sithe as then to the cutting down of a sinfull people who seeme to inherit all their fore-fathers foule manners as well as their faire Lordships What hinders our speedy ruine May not the Lord say of England as of Israel Ier. 8.6 I hearkned and heard and no man spake aright no man repented him of his wickednesse saying what have I done every one turneth to his course as the horse rusheth into the battel CHAP. IV. Application of this Aphorisme THe consideration of this point doth cleere up the Righteousnesse of Gods proceedings in the way of punishment God doth not destroy a Nation without just cause Israels destruction is of himself Tu tibi exitii autor es ne id mibi ascripseris qui auxilio tantum tibi sum non exit o. M●●●rus Hosea 13.9 God doth not destroy a Nation without just cause and weighty reasons Isa 5. unto the 8. verse God doth rather exercise his justice then shew his power in ruinating a Nation and depopulating a Kingdome it is only impenitency that causeth Gods impatiency this we see plainly in his dealing with the old world Sodome Egypt and his own people in the howling deserts and wildernesse of sin Ierusalem was destroyed because it would not be saved they refused to get under the healing wings of that al-curing Hen the Lord Jesus Christ Nos malorum autores Oecelamp Math. 23. towards the latter end God destroyed the seven Churches in Asia not without good cause why Rev. 2. and chap. 3. Omnis iniquus est 〈…〉 apud R●ges lo●●m non ●aheant Regna fl●ebunt justitia alus vi tutibus firma 〈◊〉 Cardinales Episcopi qui Reges septunt eos cont a pu●●orem eligionem acceadunt Lavat Concupiscentiae vero militaro dicuntur lyranno pe●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 Re●um-publicar●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 ●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

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

Quamdiu spes est resipiscentiae in peccatoribus cessandum non est ab officio nostro Marl●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 pl●●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 loo●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 Nin●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 Gal●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 Ci●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 paeniten●●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