Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	good_a	sin_n	sinner_n	3,410	5	7.5691	4	true

Text snippets containing the quad

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

the relapse Not much unlike a thiefe I knew in Cambridge bridge Castle who after 7 yeares imprisonment was at last set at liberty and to me and others confessed many things against himself but about a moneth after I saw him hanged at Tiburne for a new Robbery Lastly Consider why confession is called a Vomit Now it s so called in regard of its similitude or likenes to a vomit given by the welwilling and skilfull Phisitian and that in diverse regards 1. A●●●vatio cibo um 〈◊〉 condimeg●a 〈◊〉 Pli. l. 11. c. 53. A vomit is an ejection or casting out of some ill and burdensome thing within the body as raw-crudities fleame black or yellow choler So confession doth cast up and out that which doth lye heavy upon the conscience Psal 32. Prov. 20.15 Ill gotten goods are like raw and undigested meat in the stomacke Beza saith they can never be concocted or digested 2. Per os ejeciio Amb. Cal. A vomit is a casting out of some troublesome thing by the mouth and herein it is differenced from a purge Iob 20.15 So Confession is done by the mouth Rom. 10.10 With the mouth confession is made unto Salvation this confession unto Salvation is true of sinne Vomitiones ad haec homini in remedium excogitatae sunt as well as of faith 3. A vomit is made for a remedy and help to a sick stomacke because it cleereth and emptieth the stomacke So confession is a part of repentance which is the onely remedy to cure a distempered Kingdom as you have heard it casteth up the filthinesse within Isa Ventriculi subversione contingit Calep. 28.8 4. A vomit is loathsome and burdensome to the corrupted stomack which is argued by the subversion of the stomack and the strainings in the act of vomiting So is confession contrary to polluted nature which would faine hide sinne from the world Prov. 30.20 but when the guilty conscience doth fall into a sit of confessing Cant. Pot. then the Malefactor crieth out O! my back doth ake I am paind extreamly Ille tacet qui silentio 〈◊〉 conteg● Greg. Hier. Cassiod alasse I had almost broke my lungs and over-stretcht my heart-strings before I could disgorge and empty my troubled mind and accusing conscience Psal 32. when David kept silence and did not confesse his sinnes his strength decayed through his roaring all the day long David would faine have bit in his sinnes but he could not for his heart-blood he must confesse and confesse he did Antinomians and then when the sin was up he had ease I have often marvelled with my selfe what should be the reason why some understanding Christians who are called the Pointers or Eatonists should deny the confession of their sinnes Heb. 4.13 I could never thinke it was because God did not see them Deus totus oculus est for this were to eclipse his Omnisciency Neither can I think it is because they are no sinners for our Saviour did teach his Disciples and all Christians to aske the forgivenesse of their sinnes Math. 6. 1 Iohn 1.9 10. But certainly the cause is in the nature of confession it is like a vomit which is loathsome and burdensome to a full and corrupt stomack as before hath beed declared CHAP. XIIII Application of this Aphorisme HAst thou sinned suffer not sinne to lye upon thy Conscience cast up all the filth of sinne by confession suffer not thy painfull crudities as uncleannes murder deceit hypocrisie pride covetuousnesse envie malice unthankfulnesse unprofitablenes under the means of grace c. any longer to lodge within thee as a nest and bag of stomack wormes but spue them out and so get ease Motives hereunto are many some of them are these 1. Because it is a necessary vomit without confession no absolution Prov. 28.13 No cure without confession Deo peccatum dicere sufficit absolvitur Chrys ad pop And. Hom. 3. Ideo plaga non curatur quoniam occultatur Innocent 3. and therefore it is necessary to acquaint the Physitian as much as may be with the state of the Patient otherwise he cannot make so sutable a composition It is a matter of great safety to cast up all the choler and steame that lyeth on the stomack which otherwise would putrefie and infect the whole body with ill blood and so a sicknesse followeth by an inevitable necessity 2. Because confession is a filling vomit Psal 81.10 Noli opponere obicem defensionis sed aperi sinum confessionis Aug. Confitendo dilata os tuum Cassiod Glos Non datur vacuum Arist Open thy mouth wide by prayer and humble confession and I will fill it with a pardon with the bread of life the wider thou dost open thy mouth the fuller it shall be filled It is the saying of Hierome As in nature there is no emptinesse so it is true in grace If we empty our selves by confession and lay our empty pitchers at the mouth of him the fountaine of all good he will fill them brim full with good wine 3. Because confession is a royall vomit it is fit for a King Psal 51. Psal 32.2 Sam. 24.10 It is indeed a shame to commit sinne but it is an honour to confesse it aright Iob amongst many fruits of obedience as justice mercy chastity reckons also this of confession equalling the confession of his sinnes with the best of his vertues Dan. Dyke rep pag. 82. Iob 31.33 God hath united shame to sinne Rom. 6.21 And honour to confession Iosuah 7.19 The next way to get glory from God after sinning is to glorifie God by confessing It is a disgrace for a drunkard to spue but it is his credit to spue out his drunkennesse 4. Non pe●●ant in Reg●s qui consitentu● peccataregum Ign. Because confession is a loyall vomit Daniel who was as true a subject as any Cavalier in England did confesse the sinnes of Kings and Princes Dan. 9 8. and therefore sca●dalize not the Parliament and Ministers for confessing the sins of King and Kingdom of Court and Country it is a loyall duty yet let it be done with as much discretion as may be 5. Because it is a gentle vomit it will make thee sick yea heart-sick but it will not kill thee it will straine but it will not break thy heart-strings if it be mixed with Hope which is a necessary ingr●dient in this potion of Confession It s necessary that some should have a stronger vomit then others because they are not so apt to confesse as some others ar● moreover they have fouler stomacks they are guilty of grosser sinnes as murder adultery c. yet even these are so to confesse sin as they are not to despaire of Mercie Despaire breaketh the very heart-strings of a sinner 6. Galen Mesu Mahom. Arab. Av●nna Because its a Metaphysicall vomit of a more pure and spirituall nature then our common and physicall vomits are There is a vomit

did kisse the feet of Christ which argued her love Humility is an other simple this appeareth by the humble publican Luke 18.13 Saint Bernard saith Vadam ad por tas inseri ut jam non nisi in sola miser●cordia Dei respr●emus Bern. Ser. 3. de Annunt I will go to the gates of hell that all my hope may be onely in the mercy of God as you heard before humility is a preparing grace therefore we are commanded to humble our selves under the mighty hands of God 1 Pet. 5.6 Iam. 4.7 8 9. The soul will not draw nigh to God it will not mourne and weep til it be humbled an impenitent heart is a proud heart Needs must the potion of repentance be excellent Humble Addresses Ord. when the simples in it are so precious 2. It is also a succesfull remedy it hath done great yea the greatest cures look over the sacred Scripture-bils and you shall finde that repentance is a never-failing remedy Ionas 3. It prevailed for Nineveth when the sentence seemed to be gone out against her So that the Parliament seemeth to write at the end of the remedy Probatum est Now it is a succeesfull remedy 1. Because it is of divine prescription The Ordinance saith he hath left it to Nations brought neere to the gates of destruction and despaire Math. 4 17. Rev. 2.5 Luke 13.1 2. Because it is of Divine composition Donum opus Dei est Poenitentia the spirit of God who best knoweth the distempers of the soul doth not only prescribe it but also make it 2 Tim. 2.25 3. Because it is of Divine benediction without which nothing can be profitable Nihil ex se profictunt conatus omnes nostri tamen D●● be●●●● 〈…〉 Ma●● Math. 4.4 the best physicke in the Apoth●cary shop cannot cure the least disease without Gods blessing Exod. 15.26 I am the Lord that healeth thee 4. Because it is of Divine infusion God doth not onely prescribe and make it but also blesse and give it Acts 5.31 and 11.18 and therefore it is called a supernaturall grace Si●● tuonum●● nihil est in 〈◊〉 Marc. not onely because God doth compound it but doth also give it yea put it into the mouth of a sinner otherwise he would never take it it is so bitter to the sensuall tast of an impenitent sinner 3. Hold a good opinion of the curablenesse of the disease approved by these words in the Ordinance And may also prevaile for England In the judgment of the great colledge or S●●te Physitians England is not hopelesse or curelesse though it be sicke of a Mortall disease though our sinnes are infinite in numbe● and hainous in quality yea gray-headed iniquities yet the mercies of God are more greater and older then they Isa 1.18 Exod. 34.7 There is no sinne incurable but that impardonable sinne against the holy Ghost Math. 12.32 Iohn 5.16 and this sinne is therefore incurable because it is alwayes accompanied with impenitence Dan. Dyke or Repent it contemneth and rejecteth the physick that is offered by the preaching of the Gospell I finde by conference with the people of God that many of them are of Manoah his distrustfull temper Iudges 13.22 who said to his wife we shall surely die because we have seen God so say they one to another we shall surely perish we have seen God who is a consuming fire in more then any ordinary manner of late time not onely in Germany and Ireland but also in England But I finde that the wife of Manoah was of a better beliefe and that upon two good grounds Pet. Mart. in Judg 13.22 as Peter Martyr saith and so am I concerning Englands destruction and that for the same causes and therefore give me leave to comfort you as she did her husband 1. Be of a good cheere God will not utterly ruine this kingdom for if the Lord were pleased to kill us he would not have required and received of us a burnt-offering now certainly God hath put the Kingdome upon the meanes of deliverance God hath required a burnt-offering on fast dayes wherein the whole kingdom hath been sacrificed to God many times weeks moneths yea above a whole yeare almost two yeares together we never read that God did destroy a Nation in the act of publicke Humiliation and a thorow Reformation Look over the 4 forenamed changes of the Kingdom of England and you shall not finde such an Ordinance as this whereby the Nation was put upon a deep and a generall Humiliation and publicke Reformation as now it is And we cannot deny but that God hath received our sacrifices or else questionlesse we had been long since consumed Beleeve it that God that hath prepared Englands heart to pray hath prepared his own eare to heare Psal 10 17. it is observed from this place that when God intendeth any especiall mercy to a Kingdom and people then the Lord doth especially prepare their hearts to pray as he did the hearts of the Israelites in Egypt before their deliverance and therefore it is laid down as a most certaine signe and infallible rule S●t igitur cert●ssimum signum nondum esse tempus liberationis quando corda nostra ad Deum non susp●●ant Muscul that then God will not deliver when our hearts do not sigh after God though I think there was never more sinning then now yet I think there was never more sighing and crying for all the abominations that are and have been done in the midst of us then now in this kingdome New-Englands teares and in other neighbouring and neighbourly countries Read Zach. 12.9 10 11 12. 2. Rouse up your spirits and rejoyce in the Lord and again I say rejoyce for if the Lord were pleased to kill us he would not have shewn us all these things nor would as at this time have told us such things as these verse 25. Wherefore be of good comfort Pet. Mart. we shall not die Questionlesse God hath discovered to us of late very strange things he hath brought to light the hidden things of darknesse Sed tempur revelab●t vestram virtutem convitratorum malitiam Oecolamp Licet igitur nunc traducant sed pos●ea vos etiam claros reddent Thoph Archiep. Popish Royal Favourite Mystery of iniquity Romes Master-piece P●●● Pol. Virg. l. 11. Sir Walt. Ral. Prerog Parl. and hath made manifest the counsels of the hearts of many seeming friends but reall enemies 1 Cor. 4.5 These years of discoveries are the very presages of the day of judgement If ever that place were fulfilled Math. 10.26 27. it is made good in these dayes wherein there is nothing covered which shall not bee or hath not been discovered what strange plots have been preached on the house tops witnesse the Declarations of both Houses concerning England and Ireland which will not onely lay open their malice against God and goodnesse but will also cleere up your

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

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

innocency to the world in standing for the good of King and Kingdome in a Parliamentary way the good old way of this Kingdom and mixed Monarchy The very truth in Christ Jesus is God is fitting his people for great mercies 1. By humbling of us we did trust too too much in Parliaments Armies and Commanders we made flesh our arm which is an accursed sinne Ier. 17.5 and I pray God we may not Idolize the Scots 2. By dividing of us Non ub●que bona est concordia sed bonum quandoque est dissidium Theoph. Arch. Et impediunt a salute Anno 1071. the precious from the vile never did England know such a division as this day it feeleth which is the work of Christ Math. 10.34 35 36. And therefore must needes tend to the good of his members and spouse the Church militant on earth For this separation it is not from Christ but from such familiars and kindred as were hindrances to piety and obstacles in the way to salvation thus said that Archbishop in his time It tendeth to the quiet state and healthfull condition of the body to cast out disagreeing humours saith Chrysostome Cum id quod insanabiliter se habet abscinditur Chrysost The Physitian preserves the body by cutting off that which is incurable So it was in the building of the tower Babell there an evil peace was dissolved by a good discord So Paul caused a division amongst those that were against him for peace is not alwayes good Propterea bellum missum est bonum ut rumperetur pax mala Hieron for theeves agree amongst themselves Prov. 1.14 thus far Chrysostome To the same purpose speaketh Hierome and Augustine Every house hath some unbeleevers in it now Christ sendeth a division that an evil peace may be broken Christ is said to make this warre and division according to Scripture phrase Sed illorum mal●tia Chrysost when as it is procured by their own Malignity To conclude let not go your confidence that all things shall work together for good like bitter pills and contrary simples in one and the same body Rom. 8.28 Bel●eve though England be a sin-sick Nation and brought neere to the gates of ruine and destruction yet the Lord can and will raise his Church from Death to life me thinketh the Lord speaketh to England 〈◊〉 a me 〈◊〉 manebo 〈◊〉 Rex 〈…〉 Occ●l as once to Israel Hoseah 13.9 c. O England thou hast destroyed thy self but in me is thy help I will be thy King where is any other that can save thee in all thy cities and thy judges I will ransome thee from the power of the grave I will redeeme thee from death 〈…〉 O death I will be thy plagues O grave I will be thy destruction Repentance shall be hidden from mine eyes Ier. 30.10 Therefore feare thou not O my servant Iacob saith the Lord and be not dismaide O Israel for loe I will save thee from afarre and thy seed from the land of their Captivity and Iacob shall return and shall be in rest and be quiet and none shall make him afraid for I am with thee 〈…〉 saith the Lord to save thee Though I make a full end of all Nations whither I have scattered thee yet I will not make a full 〈◊〉 thee but I will correct thee in measure and will not leave thee altogether unpunished Lastly let the consideration of this Aphorisme not onely encourage the whole Church of God to repent and help on the work of God in the Kingdome but also the Parliament to continue in faithfulnesse for the Churches utmost help this Aphorisme tells that thrice Noble Senate that there are many and great hopes that they are the men God hath appointed to repaire our breaches and to heale our land which like Lazarus is full of sores Luke 16 20. To this purpose consider 3. things First what God hath done for you never more for any Parliament in England then for you if you dweh on these Heads by serious meditation Herb. Pal p 68 it will plainly appeare 1. What a never-dying authority God hath put into the body of your meeting 2. The Majesty where with he hath clothed your face yea your feet are beautifull and wayes terrible 3. The strength where with he hath girded you 4. The victories given you 5. The Armies of Prayers afforded you all the Kingdome over 6. Almost a two-yeares Fast kept for you 7. Protestations and Covenants made by with and for you 8. Your growth in courage and zeale for God and his Church notwithstanding your more then ordinary oppositions and State-dangers Secondly consider what God hath done by you I cannot name particulars your Journals and Records wil tell you that God never did more by any English-Parliament Thirdly consider the many rich promises made to you whiles you work in and for God Exod. 4.12 Iosh 1.5 6. Neh. 4.20 Victoria Vat. Your God shall fight for you Prov. 24.6 In the multitude of your counsellors there shall be safetie or victorie THE THIRD PART CHAP. IX The Patients the Kingdome of England Dominion of Wales IT is therefore thought most necessary by the Lords and Commons in Parliament Parl. Ord. R. that all His Majesties Subjects in this Kingdome of England be excited and stirred up speedily to lay hold upon this onely and unfailing remedie of Repentance c. ALSO It is ordained That every Minister and Preacher of Gods Word Parl. Ord. E. in the Kingdome of England and Dominion of Wales most earnestly perswade the constant practice of Repentance c. APHORISME 5. England is a Sin-sick Nation and a Parliament Patient This Aphorisme consisteth of two parts First that England is a sin-sick Nation Secondly that it is a Parliament Patient Of ●oth these briefly and first of the first England is a Sin-sick Nation The present lamentable face of it doth too apparently shew it Also he that knoweth it not is very ignorant either of the nature of a Nationall distemper or of this Kingdomes condition Look over the foure great changes of England since it was a Nation and thou shalt finde the same sinnes and sores now which were in any or all of them insomuch that our Narionall sinnes and sicknesse seemeth to be hereditary Yea our dayes are but the August and Harvest of their seed-times So that I may say to England and to Wales as Moses said to the Reubenites and the Gadites Numb 32. ver 14. Behold you are risen up in your fathers stead an increase of sinfull men to augment yet the fierce anger of the Lord toward Israel Look over the writings of late times Batton Bast ●in and you shall finde the truth of this Aphorisme Acquaint thy selfe with the Parliament Declarations Kingdome Petitions and Englands sicknesse will seeme to be mortall Doe but well pry into the state of thy parish family and Countie where thou livest Non

stood to it even to the hazarding of their owne Estates and Lives I am confident that never did any Parliament in England venture more desperately for the publike health of this Kingdom then this hath done witnesse the threats of Malignants and a Popish and a Delinquent Armie on foot in this Kingdome in opposition to the Parliament as appeareth by the Votes of both Houses at severall times and on severall occasions Fourthly They are not only faithfull but also Religious Physitians who make a conscience to keep a good 〈◊〉 towards God and all men Maii 5. 1641. Sept. 39. 1643. This appeareth by their 〈◊〉 and late Covenants and by this present Ordinance 〈…〉 Exp●anation and Application If I may write what I think● and thou mayst read what I write I am perswaded and let not my Pen know flatterie this this present though contemned Parliament is as Pious Loyall and charitable a Parliament as ever England had since it was a Habitation for reasonable creatures Pol. Virg. lib. 1. pag. 18. Guildas which was soone after the Flood of Noah as learned Historiographers thinke they are the more culpable who have perswaded our Soveraigne to absent himselfe from it Hinc illae 〈◊〉 chrymae which hath caus'd no little heart-smart in the Loyall breasts of King Charles his true though scandalized Subjects As I said before so I say againe these Physitians are Pious they are not heathen Physitians such as Chyro Aesculapius Apollo Hippocrates or Galen Ovid. lib. Motam who were the most ancient and inventing Physitians as their friends call them Obj. So are the York and Oxford-Physitians are not they many mightie faithfull Religious men and State-Physitians Sol. 1. This Ordinance wherein the onely remedie for these present Calamities is contained came from the Lords and Commons assembled in Parliament and not at York or Oxford and was Printed at London by Order from the Lords and Commons assembled in Parliament as you may see in the beginning of the same Sol. 2. Non ea est medicina quum sanae parti corporis scalpellum adhibetur integrae carnificina est ●●ta crudelitas Cicero pro Sest I will not be tedious and therefore I will conclude with Cicero that is no remedie when the Surgeons Instrument wherewith he letteth blood is put to the whole and health-full part of the bodie in stead of the part to be lanced no saith he this is the Physick of a Cruell hangman Fifthly They are most Loyall Physitians witnesse their Protestations Covenants and Messages They doe not onely labour to cure the stomack by purging the head but likwise to cure the head by cuting the stomack Parl. Ord. Prine and inferiour parts of the Body-politique witnesse this present Ordinance Ex●orting all His Majesties good Subjects to the dutie of Repentance that so at length we may obtaine a firme and happie peace both with God and man I know not wherein a Parliament should declare more Loyaltie to a Prince except they should fall from their owne stedfastnesse and so betray their trust which were the greatest Disloyaltie in the world Sixthly Nervus quidam à corde ad digitum medicinalem proficiscitur Macrob lib. ult S●o t Extract P. 7. They are most charitable Phystians witnesse their sparing Delinquents even unto publique hazard I beleeve their intentions are good I wish the successe may be answerable yet this Mercie to others must be bounded with publique safetie as appeareth by the Reasons given to Queene Elizabeth of happie memorie and that by the Parliament concerning the speedie execution of the Queene of Scots The which Reasons because they are verie necessarie for these times and not commonly knowne Anno 1586. Regni 28. give me leave to transcribe out as I find them in a short Extract of such Reasons as were delivered in a Speech by M. Serjeant Puckering Speaker of the lower Horse before the Queenes most Excellent Majestie the Reasons are eight or nine 1. From the danger of the overthrow of the true Religion It s most perillous to spare her that continually hath sought the overthrow and suppression of the true Religion infected with Poperie from her tender youth and bring after that a confederate in that Holy League when she came to age and ever since a professed enemie against the truth 2. A Popish Queene is very dangerous She resteth wholly and fully upon Popish hopes to deliver and advance her and is thereby so devoted to that profession that as well for satisfaction of others as for feeding of her owne humour she will supplant the Gospel where and whensoever she may which evill is so much the grea er and the more to be avoyded as that it slayeth the very Soule and will spread it selfe not onely over England and Scotland but also into those parts beyond the Seas where the Gospell of God is maintained the which cannot but be exceedingly weakned by the defection of this noble Iland 1. As the Lydians said Unum Regem agnoscunt Lydi From the peril of the State of the Realm duos autem tolerate non possunt So we say Unicam Reginam Elizabetham agnoscunt Angli duas autem toletare non possunt 2. As she hath alreadie by h●r Allurements brought to destruction moe Noblemen and their houses together with a greater multitude of the Commons of this Realme during her being here then she should have beene able to doe if she had beene in possession of her owne Crowne and armed in the field against us so will she still be the continuall cause of the like spoyle to the greater losse and perill of this estate and therefore this Realme neither may nor can indure her 3. Againe She is the only hope of all d●scontented Subjects she is the foundation whereon all the evill disposed doe build She is the Root from whence all Rebellion and Treacherie doe spring And therefore whilest this hope lasteth this foundation standeth and this root liveth they will retaine heart and set on foot whatsoever their devices against the Realme which otherwise will fall away dye and come to nothing 4. Mercie now in this case towards her would in the end prove crueltie against us all for there is a certaine Cruell-Mercie Nam est quae●am crudelis misericordia and therefore to spare her is to spill us 5. Besides this it will exceedingly grieve and in a manner deadly wound the hearts of all the good Subjects of your Land if they shall see a conspiracie so horrible not condignely punished 6. Thousands of your Majesties most Liege and loving Subjects of all sorts and degrees that in a tender zeale of your Majesties safetie have most willingly both by open Subscription and solemne Vow entred into a firme and Loyall Association So now and have thereby protested to pursue unto the death by all forcible possible means such as she is by just sentence now found to be can neither