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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	good_a	king_n	subject_n	3,003	5	6.4581	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87586	Parliament physick for a sin-sick nation. Or, An ordinance of Parliament explained, and applyed to these diseased times. Containing a catholicall medicine for all natures and nations, but especially, a generall receipt for all the sickly people in our English-hospitall, and Welch-spittle, compounded after the art of the apothecary, and according to Parliament prescription, as hereafter followeth. Wherein thou mayst see as in an urinal-glasse, the dangerous state of thy English mother, and the genius of the reforming physitians, in seeking her speedy cure, and lasting happinesse, unto all succeeding ages. / By Philo-Parl. Imprimatur, Ja: Cranford.	Joceline, Nathaniel.; England and Wales. Parliament. aut	1644 (1644)	Wing J757; Thomason E45_13; ESTC R21825	121,637	146

shewed himselfe a man after gods owne heart verse 22. And take heed that God saith not of us Virtutem Deo nemo acceptam resert as Aristotle did of the prosperous men in his dayes They doe not acknowledge God the Author of it what greater Ingratitude what greater impietie can there be in the Christian world Omnes immemorem benefici● oderunt Cic. All men hate an ungratefull man Fifthly For the last Consideration what the grounds of this Aphorisme are I will give you these three 1. The first is taken from the nature of Repentance which is not onely a fruitfull grace but also bringeth forth fruit sutable to its kind Gen. 1 12. Now as the fruits of impenitencie are Discord Civill Warre Shame and Adversitie Deut. 28. So the fruits of Penitencie are Peace Glorie and Prosperite as appeareth likewise in the same Chapter at large 2. The second ground is taken from the nature of Gods promises they are not onely fruitfull but also correspondent promises Psal 48 11. We begin to feele that Peace is a good thing Carendo potius quam fruendo Psal 1.3 such is the nature of man that he priseth a blessing by wanting it Everie promise is like that tree planted by the river side which bringeth forth its fruit according to its kind in his season Now God promiseth peace Prov. 16 7. when our wayes please him now we are sure God is well pleased with Repentance 3. The last ground is taken from the nature of God himselfe Ratio eptima declinandi poenas inpoenitentia consistit Rodolp Gualterus who is so gracious and of so sweet a disposition that if a Nation turne from the evill of sinne God will turne from the evill of punishment J●●ah 3.10 If wee turne from sinne that is a Peace-breaker then God will turne to us who is a Peace-maker This Abraham Isaac and Jacob found to be true by experience so did Joseph and Jeremiah Jer. 20.3 The three Children and Daniel could tell you as much Mordecai and the Jewes bate witnesse to this Truth By the way thinke not that when I say Peace is a pleasing effect and the sweet fruit of true Repentance that I meane such a Peace as the new Irish Pacification is which I cannot but apprehend to be very dangerous to these three united Kingdomes unlesse some speedie check be given to their proceedings and mercilesse intentions Believe it they who have committed the most outragious and barbarous Cruelties that have ever beene heard of in the Christian world cannot so soone turne good subjects to King Charles and true friends to the Protestant Religion without either Repentance or submission Let Oxford say what can be said for their Irish Assistants it s an ill Omen to Religion when the Fox is set to keepe the Geese or to use the sacred phrase when Cain is set to be Abels keeper Gen. 4.9 I doe expect the returne of Cains answer Am I my Brothers keeper CHAP. XXVIII Application of this Aphorisme EXamine the truth of your Repentance by the former significations of the word Repentance 1. Doth thy Repentance spring out of the Radix and Root Cha●am Assimilatur enim filiquis peccatum dulcedinemhabens asperitatem Theoph. Then thou art wiser then before thou art conscious of thine owne former folly as the Prodigall was when hee left his Trough and Swines-meat his sinfull and huskie pleasures and went to his Fathers Diet being come to his right and ripe wits Luke 15.16.17 This new Diet of the Prodigall its Bread from Heaven Divinis mysteriis divino pane communicans Theoph. the Mysteries of Salvation the Word and Sacraments Is it thus with thee Christian Reader Doest thou now with the Bee finding an emptinesse in all these Terrene flowers even in their glorie and Spring-beautie and May-sweetnesse flee to some other untill it be a better flower which are the Promises in the Fields of the Old and New Testament And from thence dost thou suck the Honie of divine knowledge and consolation then its a signe thou art wiser then a naturall and impenitent foole 2. Doth thy Repentance grow out of the Root Nacham Then thy minde is changed thy judgement altered with griefe for thy former mad●esse 3. Doth thy Repentance arise from the Root Shobh Then thou doest with the Prodigall returne to thy heavenly Father Longinqua Regio est oblivio Dei Aug. from whom thou didst goe into the farre-Countrey of Oblivion forgetting God thy selfe and the end wherefore God gave the Talent and Portion which thou hast If it be thus with thee then thou art a true Convert blesse God for it but if thou art the old man still a Swearer a Whore-master a Drunkard still Quam diu male agebat extra seipsum erat non manebat in sua ratione rest not contented in serving thy base Swinish lusts but labour to repent for all the while thou livest in sinne thou art beside thy selfe and livest in Bedlam It may be thou hast high thoughts of thy owne wit as the Sluggard who thinketh himselfe wiser then seven men that can render a reason Prov. 26.16 Yet thou art a sluggish foole still if thou doest not arise out of thy Bed of Securitie and Idlenesse and labour to worke out thy salvation with feare and trembling by getting the Oyle of grace into thy Lampe and heart Matth. 25. THE TENTH PART CHAP. XXIX The Motives to take this Parliament-Physick of Repentance THese Motives are contained within this Ordinance vertually and inclusively though not formally and plainly set downe APHORISME Parliament-Physick is alluring Physick For the better understanding of this Aphorisme consider these things following First what it is to allure to allure signifieth to entice to move Solicitare qua solo-citare ve suo loco move or stirre up to any thing The Apple in Paradise is said to allure Eve to pull it downe and eat it 2 Pet. 2.18 Hosea 2.14 I will allure her and draw her into the wildernesse and speake comfortably unto her Secondly consider how many wayes it doth allure 1. Nulla sp● solicitor Plin. l. 9. Epist It doth allure by faire words whereby hope is stirred up and quickned in the soule of a doubting Christian Hosea 2.14 I will allure her and speake comfortably unto her So this Parliament-Physick doth allure by speaking comfortably to the Kingdome as you have heard it telleth the Kingdome that there is hope still in Israel concerning the matter in hand 2. Aut spem metumve ostendendo allicio It doth entice by foule words by threatning speeches by generating feare in the heart So Schoole-masters allure their Schollers to their Bookes even by threatning them with the Ferula or Rodde So the Lord did entice and draw Niniveh to Repentance by threatning their destruction within 40. dayes Thus this Parliament-Physick doth more the Kingdome of England and Dominion of Wales to a speedie Repentance from the dangerousnesse of

own braine though his heart be never so found and full of life 2 Sam. 16.1 2. 1 King 11 1 2. 2. Consideration Co-ordinata invicem supplant whether this braine-distemper through ill Aire and Diet may not be helped and supplyed by a Colledge of learned and faithfull Physitians that hurt may not be done to the dammage of the patient according to the ultimate and best intentions of the Master of such a Colledge though for the present it be full ill against his misguided will 3. Consideration De principum p●riter atque cater● populi commodo in concilio agatur Pol Virg. l. 1● p. 188. whether the constitution of our mixed Monarchie doth not reserve in its co-ordination a power of resistance in order to its preservation seeing its mixture is a Medium to its fuller safetie Otherwise it should want the Office of a meane co●ducing to its end which is Salus populi the health of the Body Politique 4. Consideration Mandamus quod consideratis dictorum negotiorum arduitate periculis imminentibus c. whether the Kingdome be not in imminent danger at thi● very time a● the King in his Writ of Summons doth te●●●fie which may cause such a Loyall resistance as may best stand with the felicitie of Head and Body King and Kingdome I know Doctor Ferne and many others are of a contrary mind yet who so looketh on Romes Master-peice and compareth it with the carriages of Plots in these times will at length be convinced that Religion lyeth at the State and all that is deare unto us It s to me more then a nine dayes wonder Bishop Carl. Thank Rememb Qualis causa ta●is est effectus that such learned men as cannot be ignorant of the Treasonous Plots of unarmed Papists in the happie Raignes of Queene Elizabeth and King James should once imagine that Armed Papists will fight for King Charles and the Protestant Religion 5. Consideration whether His Majesties owne Acts First in helping the Rochellers in case of Religion to resist their King in a more absolute Monarchie And secondly in justifying the Scots in their late resistance and of the same nature that Englands is at this present doe not justifie the Parliament in their scandalized proceedings for the publique good of King and Kingdome in the maintenance of the true Protestant and Reformed Religion Greg. Thym. pag. 11. Against 1. Jesuits and Professed Papists 2. Delinquents and Patentees 3. Atheists and Libertines All which agree in one finall end to betray the Protestant Religion strict Lawes and the just Liberties of the reforming-Reforming-Subjects 6. Consideration whether the old practice of the Ephori in opposing against the Lacedemonian Kings Calv. Institut lib. 4. cap. 20. sect 31. the Tribunes of the people which curbed the Roman-Consuls and the custome of the Demarchie in bridling the Senate of Athens doe not argue that its in the power of the States of a Kingdome assembled in Parliament to Act the part of Guardians for the publique safetie in case of urgent necessitie All these Governments even by the light of nature did see a necessitie of a selfe-preservation in some cases I am not ignorant Doct. Owen ● D. that a late Writer who hath bestowed much paines in reading and quoting the ancient and Orthodoxall Fathers for his owne ends making them to call out to Subjects for obedience and to cry out against the Parliament proceedings in the three Kingdomes in these Malignant times To which Booke I will give this short answer That not one of all his Fathers doe hit the nayle on the head they speake not home to the prupose they come not neere the Marke some shoot over some wide some short which will appeare plainly by these Considerations First That those Fathers when they spake to Kings and Empeours Non in sensu diviso sed in sensu compesito did not speake to them as in a Division from their Senatours or Lawes but governing and commanding according to their Imperiall power and custome Secondly When they spake to subjects it was not in a time of Controversie whether the States of those Kingdomes might stand upon their owne guard and seeke the publique good by force of Armes being in danger of finall destruction for then they should have spoken against the Power of the Roman Senate which M. Doctor Bach can never shew Thirdly They were ignorant of the Government of England Politia pacti●nata Major pars utriusque concessus Pol. Virg. lib. 11. pag. 188. Bodin de Repub l. 1. 6. 8. which all the world now knoweth to be a mixed Monarchie and is governed by the Major part of the three Estates assembled in Parliament And therefore Christian Reader let not these fore-named or any other Cavalier-Cavils against the Anti-Cavalier Parliament of England cause thee to distaste their Physick of Repentance which consisteth of three parts Confession Humiliation And Reformation CHAP. XXXII More Motives from other Aphorismes 2. IN the second place cast thine eye on the second Aphorisme and thou shal● 〈◊〉 Necessitie a Motive to Repentance Necessitie is above all Lawes it commanded the greatest Conquerours The all commanding power of Necessitie is better knowne of late then in the dayes of our Ancessours Necessi●●● non habet legem otherwise the Kingdomes of England and Scotland would not have done some things which they have done for their owne and the Kings preservation as they have sufficiently declared Now this Necessitie of Repentance is two-fold first in regard of the 〈◊〉 of Englands sicknesse it s a mortall sicknesse secondly Parl. Ord. P. in regard of the neerenesse of this mortalitie Englands death appeareth in the present lamentable face of it Now therefore as you desire the life of this English Mother-Church so be perswaded to take that Remedie which is prescribed in the Ordinance and compounded in this Booke for the cure of thy selfe a part of her and so of her in thy selfe If necessitie wil not stirre and remove thee off thy seat of security nothing can doe it Necessitie will move the sick party to take Physick when no other argument will prevaile Consider this necessitie Act. 2. Luk. 13 1 2. 3. In the third place cast thine eye on the third Aphorisme and it will move thee to Repentance because Pride is the originall cause of Impenitencie A proud man is a whole man and thinketh he hath neither need of Physick or Physitian Matth. 9 13 Now spirituall pride is the most contemptible thing in the world and most dangerous It s the proper sinne of the Devill the firs● s●nne that ever was it cast all the Devills out of Heaven downe to Hell Damnabitur cum Diabolo cui non poenites cum Adam● 1 Tim. 3 6. And therefore labour to Repent otherwise th● pride that puffeth thee up with high conceits of thy owne righteousnesse will cause thee to fall into the condemnation of 〈◊〉 proud Devill 4.

medicus qui eos qui septem septuaginta peccatis se inquinant curare potest dummodo uti velint Just Mart. quest a gent. pag. 54. it s a salve for every sore its able to cure that impardonable sin against the holy Ghost but that it s alwayes accompained with impenitency Some Doctrines and Prescriptions are for Governours some for Subjects some for rich some for poor some for young some for old some for the wicked some for the godly some for the Court some for the Country but Repentance is for all men being sinners none can say he hath no need of it because all have sinned Rom. 5 12. 1 Iohn 1. last ver Rom. 11.32 Psal 14. Now it s a Catholicall remedy in 3 regards 1. In regard of persons Luke 24.17 Repentance is to be preached in his name to all Nations 2. Misericordiae dei propter poenitentiam delet omnia peccata Oeco In regard of diseases 3. In regard of times At what time soever a sinner doth repent he shall save his soul and live Ezek. 18.27 there is no other physick in the world good for all persons diseases and at all times That which is one mans meate is another mans poyson the constitutions of men are so various Remedium est poenitentia quo evadere possint Ferus Repentance is physick to all poyson to none it killeth sin but it preserveth the life of the sinner Though Repentance be a mortal potion to the old man yet it s a quickning medicine to the new man it s an enemy to thy body of sinne but it s a friend to thy sin-sick body all which and more you may cleerely see in Master Bradfords workes and last words Parliamentum Anglicanum est Bradfordus-Redivivus O England England repent thee of thy sinnes repent thee of thy sins Beware of Idolatry beward of false Antichrists take heed they do not deceive you As Mr. Bradford was speaking these words 〈◊〉 p●g 1540. the Sheriffe bad tye his hands if he would not be quiet O Master Sheriffe said Master Bradford I am quiet God forgive you this Master Sheriffe One of the Officers that was making the fire hearing Master Sheriffe so spoken to by Master Bradford said If you have no better learning then that you are but a foole and were best to hold your peace To the which words he gave no answer but asked all the world forgivenesse and forgave all the world and prayed the people to pray for him And turning his head to the young man that suffered with him he said Be of good comfort brother for we shall have a good supper with the Lord this night and so spake no more words that any man did heare but imbracing the reedes said thus Strait is the way and Narrow is the gate that leadeth to life and few there be that finde it In which picture and words consider 4 things Christian Reader 1. How like a Round-head Master Bradford looketh and spake 2. How Cavalier-like his enemies spake to him and dealt with him 3. The truth of Solomons saying U● in rev●lutione coeli Cartw. That which hath been is Eccl. 3.15 And there is no new thing underneath the Sun Eccl. 1.9 4. The onenesse of Bradfords and the Parliaments physicke as appeareth by his Epistle to the City of London as followeth On this sort my right dearly beloved let us bewaile our sins and that heartily let us repent of our former evil life heartily and earnestly purposing to amend our lives in all things continually watch in prayer diligently and reverently attend heare and read the holy Scriptures labour after our vocation to amend our brethren Epistle to the Citie of London Fox pag. 1543. let us reprove the workes of darknesse Let us flee from all Idolatry Let us abhorre the Antichristian and Romish rotten service detest the Popish Masse abrenounce their Romish God Prepare your selves for the Crosse Be obedient to all that be in Authority in all things that are not against God and his word for then answer with the Apostles It is more meet to obey God then man Bradford rendre●h a go●d reason in the same Epistle to the City of London and doth both urge to repentance and pray for a spirituall cure of those sickly times Marian dayes his words are these In no case can the Kingdom of God approach to them that repent not therefore my dearly beloved let us repent and be heartily sorry that we have so carnally so hypocritically so covetously and vaingloriously professed the Gospel All this I confesse of my self to the glory of God that he may cover mine offences in the day of judgmement Let the anger and plagues of God most justly fallen upon us be applyed to every one of our deserts that from the bottome of our hearts every one of us may say It is I Lord that have sinned against thee it is my hypocrisie my vaineglory my covetuousnesse uncleannesse carnality security idlenesse unthankfulnesse self-love and such like which have deserved the taking away of our good King of thy word and true Religion of thy good Ministers by exile prisonment and death It is my wickednes that causeth successe and increase of authority to thy enemies Oh be mercifull be mercifull unto us turne to us but not in thy fury lest we be consumed in thine anger chastise us not in thy wrathfull displeasure reprove us not Bradfords prayer for England but in the midst of thy anger remember thy mercy for if thou marke what is done amisse who shall be able to abide it but with thee is mercifulnesse that thou mightest be worshiped O then be mercifull to us that we may worship thee heare us for the glory of thy name be mercifull to our sins for they be great Oh heale us and help us for thine honour let not the wicked say Where is their God CHAP. XII Application of this Aphorisme THe consideration of this Aphorisme is of use many wayes If England perish and die of her Mortal diseases blame not the Physitians but the patients we cannot say there is none to plead thy cause that thou mayest be bound up thou hast no healing medicins Ier. 30.13 I durst appeale to all antiquity whether ever there was such a Parliament Ordinance for the cure of any sin-sick Nation before since the dayes of Brutus Now if this be the best physicke in the whole world blame not the Physitian or the physick but thy self O England if thou dye in thy miseries it s not onely for thy former sins but especially for thy impenitency thou wilt not repent of thy sins thou wilt not take this Nation-curing potion prescribed to thee by that great Colledge of Physitians Luke 13.1.2 Would you know why the body-politike is lesse at ease then it was before the Parliament began certainly this is the cause Parliament physick meeting with strong distempers in an old and much decayed body must needes make the kingdome deadly