in Ecclesiastical Synods or National Councils who are best skilled in the true state of health in the nature of the diseases and in the aptest remedies which in Religion ought to be very humane and charitable convincing with meekness of wisdom and healing as much by prayers and tears as by reasonings and perswasions I confess I cannot see how a Committee of Parliament for Religion is proper for this work further than to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the promoters of it when put into fit hands of able Ministers Herein the first grand work is to bring us to be again one National Church from which honor and happiness we fell as Lucifer from heaven when some mens ambition affected to make the chief Magistrate of a Commonwealth to be similis alâ—issimo as high as the highest in three Kingdoms which unity of this Church those have sought most subtilly to divide whose interests and purposes was to destroy it that by balancing of parties they might better keep up themselves as dancers on the rope are wont to do This restoring of the Church to its pristine unity is to be done by such an harmony of Doctrine as may be publickly owned and confessed by such an uniform way of worship as shall be publickly recomcomended and eneouraged by such an authoritative and orderly Church Government among Bishops Presbyters and People as may carry on the Discipline of the Church for Ordination and Censure with gravity and honor with piety and charity redeeming both holy things and the Ministers of them from that vulgar insolency and Plebeian contempt under which they are fallen and have long lain either by their own indiscretion levity and divisions or by the petulaney force or fraud of others whose aim is to have no Presbyters as well as no Bishops yea and no Churches of the Reformed Religion That lenitive of equanimity forbearance and moderation in respect of consciencious Dissenters from the publique consent customs and constitutions in the Church which Christian charity requires and publique peace with safety may bear will best be prepared and applied when we fully see what is noxious malicious and intolerable what is only inconvenient and imprudent or infirm and venial in mens opinions and pretensions to be sure such a wise method may be used and such a course taken to have able Ministers and honest Magistrates concur in their judgement and joynt endeavors that the Justice of the one and the gentleness of the other the ability and sanctity of both in their places and performances may be such as shall render the established Religion so venerable and conspicuous as will in a few years draw all sober men to it when they shall see nothing in it but what is for the main conformable to Gods Word and necessary either for the being or wel-being of Humane and Christian Societies As Civil so Ecclesiastical hurts are best that is soonest easiest surest healed revertendo ad leges bonas antiquas by returning as the wounded Hart to Dictamnum to those Laws and Canons wch are not therefore bonae quia antiquae but therefore antiquae quia bonae in which the aequum unum bonum make the vetustum Their verity equity and piety gave rise to their antiquity and their antiquity gave reverence and solemnity to their equity or goodness T is certain there can be no compleat health in the body till every part every limb every vein every vessel doth its Office in due time and place irregularities must be rectified defects supplied excesses repressed ill humors purged and all reduced by Law to good order A blessed work and to be done with as much Moderation and gentleness as the fidelity of the cure will permit and the spreading of the disease doth require wherein many parts may by weakness or by nearness to the fons morbi the first peccant or ill affected part have contracted sad distempers which will easily be cured of their anguish if the evil neighborhood be mended Here generous and gracious remissions are just and Christian to misled multitudes and to such whose penitent errors shew they were not of malice but credulity and mistake who are more zealous now for health than ever they were to be debauched and disordered so much to their own and the publique affliction Acts of pardon Amnesty or Oblivion are excellent lenitives Publico bonotam publicae quam privatae simultates injuriae sunt condonandae to pardon as well publique as private losses and injuries to the publique peace to interpret the intent and meaning of either side to have been good who persist not in evil the zeal of some to maintain their Loyalty to the King for which they thought they had the clearest commands of Gods Laws and mans The zeal of others to preserve the lawful priviledges and fixed authority of Parliaments against any thing that by violent overthrowing of those must needs hazard the overthrow of all possibly neither of these parties might be so bad or blameable as to the first intentions but that they may easily be reconciled in the medium which both first professed to intend namely King and Parliament setled laws and established Religion if this had been kept to the quarel had been soon ended in Church and State the misery was that by jealousies and misunderstandings the passions and transports of both sides might so overbear them as to occasion those sad conflicts and consequences upon both which neither of them at first intended but deprecated and detested mean time while humors were in motion new and unexpected diseases got head under the name of interest of State of liberty and common equity which had no law little reason or Religion So between the Episcopal Presbyterian and Independent Parties much of the acidness and sharpness of the humor would be allayed if this Poltice of charitable censure and interpretation were applyed one all sides that the first did but aim to maintaine the order and eminency of presidential Episcopacy which was so universal so antient so primitive so apostolical and so prosperous in the Church of Christ the second designed onely to bring Episcopacy to such a paternal temperament with Presbytery that the whole Clergie of a Diocess and the concerns of Religion might not be exposed to one mans sole jurisdiction without the such joynt counsel consent and assistance of Ministers as is safest for Bishops Presbyters and People the third of Independents ' or Congregationists which seemed to stickle for ' the iuterests of people in religious transactions where their souls are so much concerned what Minister they have and how both he and others of their congregation behave themselves either to the edification and comfort or the scandal and grief of that part or members of the Church with which they actually congregate and communicate It seems but agreable to the ancient usage of the Churches of Christ in St. Cyprians Tertullians
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sive MEDICASTRI SLIGHT HEALINGS OF PUBLIQUE HURTS Set forth in a SERMON PREACHED In St. Pauls Church London before the Right Honourable the Lord Major Lord General Aldermen Common Council and Companies of the Honourable City of London February 28. 1659. Being a day of solemn Thanksgiving unto God for Restoring the Secluded Members of Parliament to the House of Commons And for preserving the City as a Door of Hope thereby opened to the fulness and freedom of future Parliaments The most probable means under God for healing the hurts and recovering the health of these three Brittish Kingdomes By JOHN GAUDEN D.D. Ezek. 21. 26 27. Thus saith the Lord Remove the Diadem and take off the Crown this shall not be the same exalt him that is low and abase him that is high I will overturn overturn overturn it and it shall be no more untill be come whose it is and I will give it him Restat ut 〈…〉 ciores pluribus ce 〈…〉 hoc uno â—taâ—t popularia imperia abter casâ—â—ra H. Gro. Hist. Bar. 1. 17. pag. 1â—0 LONDON Printed for Andrew Crook at the Green Dragon in Pauls Church-yard 1660. Aleyn Major A Common Council holden the 29. of February 1659. Ordered that the thanks of this Court be given to Dr. Gauden who preached Yesterday before them at St. Pauls Church And that he from this Court be desired to print his Sermon SADLER To the right Honourable THOMAS ALEYN Lord Mayor of the City OF London THE Court of Aldermen and Common-Counsel AS by your Desire I was induced to preach the following Sermon so by your Order in Common Council I was requested to print what I preached I have obeyed you in both and supererogated in the later adding something prepared but omitted for want of time and a respect due to your expectation of a second and better course â—n that Festival This I have done not only as compliant with your Christian Commands but as solicitous to conform all my endeavours to the publick Good of your City and our common Countrey In wch a great part of the Church of Christ and many precious souls as well as mens bodies Lives Liberties Honours and Estates are embarqued All which have for our sins been long engaged in a tempest of War and sea of Blood nor have they been able to make any fair Port or happy Haven these many years since they lost their Pilots and Compass their Kings and Parliaments by the various Euroclydons of mens passions Lusts and Interests which have tossed them to and fro with every wind made great waste of all that is precious for Religion Justice and Honour besides Estates and Lives of men in the three Kingdomes threatning all either with speedy and utter Shipwrack by forreign Invasion or an everlasting storm by domestick confusions untill the unexpected and undescerned providence of God began to open to your and the Countryes prayers some door of hope by the prudent valiant and succesfull Conduct of the present Lord General Monck from whom all good men expect all good things nor can he deceive them without deceiving and destroying himself and his Countrie Your gratitude to God for this seasonable dawning of Mercy which seems to bespeak a great calm occasion'd your solemn Convention that day and my preaching to you In which work you cannot wonder if I endeavoured to shew my self a Work-man that needed not to be afraid or ashamed being very sensible with you of the great many and long hurts of the daughter of my people both in Church and State I then declared them to you I deplored them with you I proposed the methods of cure to you as fully as the time would permit and as freely as became my duty to my God and my conscience As I would not injure any man or fester the times so I abhor to flatter them which is the greatest injury a Preacher can do to Church and State Some I hear were offended the fate of Christs of John Baptists and of Saint Pauls preaching at the plain dealing I used which possibly was from their own rawness and soreness more then from my roughness or sharpness As I aim to do things faithfully seasonably so decently and discreetly Nor do I think I am to learn those Censorious Catos how to preach any more than they will learn of me how to buy and sell or how to fight and war No man may wonder if I dare to reprove those sins which some dare to do or approve but dare not hear of or repent The parrhesie or freedom of my speech as a man a Christian and a Preacher was such as became my feeling of the publick miseries my desire of the publick tranquility and my sense of that fidelity I ow to God to my Countrey to you and to my own soul Thest are not times to palliate and speak smooth or soft things Never age had fouler humours or prouder tumours more felt and more painfull more hard and less mollified These I would help to cure that so we might recover publick health together with out wits and reason our Laws and Religion our good Conscience and Government our Peace and Unanimity all which we have lost since we lost our heads in Church and State Our full and free Parliaments consisting of King Lords and Commons in which the soule and life the honour and happiness of these Nations are bound up And no part of it is more concerned then your famous sometime flourishing and still populous City in whose happiness the whole Nation will be happy and in its misery all must be miserable Since London is not only as a ponderous Byas to the great bowl which draws all parts towards it But it is as the Mistresse Lady or Queen to which every Village City and Countrey of the Nation as officious Hand-maids study to present all manner of costly comlyness not only feminine as the superfluity of peace and plenty but also masculine for London is like Pallas furnished as with men of Counsel and Conduct so with Treasure and Strength with all sorts of Armes and Aminition Being Camera Imperii Britanici The Metropolis of the Brittish Empire a vast Magazine of men money a nursery of all Arts Mechanick Ingenuous and Military a great entertainer of Learning and a noble encourager of Religion wanting nothing to make it self and the Nation happy if it have such heroick minds and honest hearts as become so rich so great and so Christian a City 'T is true like plâ—thorick bodies great care must be had how ill humours yea and good ones too are put into motion since the first cannot well be long kept in nor may the second be purged out The first threatning dangerous inflamations the second no less dangerous Evaâ—uations Here Prudence Order Moderation Conscience and Unanimity are required besides Zeal and Courage in order to recover your and our former health in Church and State
same proper blessings every day they may very well use the same words and petitionary Formes as Christ did thrice in his Agony For Gods immutability is not weary of any holy constancy nor delighted with any novelty but that of a new heart and new spirit which I hope and pray he would give both the Physicians and to the Daughter of my people That neither the later may be miserable by not being well healed nor the second blameable for healing onely slightly and superficially which is the fault here laid to the charge of some persons and leads me to the fiâ—t Particular proposed namely 5. They that is Those publick persons who of right ought or in fact do or in their action may manage the Affairs of the Church and State who have Councels power and Authority interest and influence fit to advance the publick welfare by correcting the distempers and reducing all to a due constitution of health They that is 1. Those Princes or Kings Judges and Chief Magistrates who being themselves vicious or Idolatrous or Hypocrites or vain turning Piety into Policy and Religion into reason of State not onely infect the people by the contagion of an impious example but are willing the people should be as bad as themselves That for their enormities being followed by their Subjects they may seem less by the Imitation and as it were Approbation Kings that rule their people not by Law and Justice but by will and Passion more for their own pleasure than the Publick Wellfare that are great Oppressors staying as well as â—leeâ—ing their people yea breaking their bones and eating their flesh Ruling men not as rational creatures of the same Creator nor as brethren in the same Saviour Sons to the same Father of their Country but as meer Slaves and Vassals forgetting that every King hath a King in heaven above him to whom he is subject and must give account not onely of the hurt he hath done and the wounds he hath made on the soules and bodies the estates and consciences of his people but also of their Health and good he hath left undone when it was in his place and power like the Sun in the firmament or as a little God among men to have been {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Catholick good to Church and State that thousands might have been blessed by them in this world and to eternity blessed God for them Not only the hands but the mouths eyes of Princes are healing of their peoples evils if they will but rebuke and reprove frown upon and discountenance evil doers Mens sins and Accounts enlarge according as their influence and relations ampliate which carry their obligations with them to God and man Great place and power are of all things most to be avoided if they onely serve to aggrendise a manâ— sins either of omission or commission for to augment his Judgement and Eternal torment â— Those subordinate Counsellors and inserior Magistrates who are under the command of man and more of God these heal slightly when they are not men of Integrity fearing God and hating Covetousnesse but orafty Complyers with the inordinate lusts and passions with the illegal commands of either Princes or people contrary to their oaths so by flattery or faction to make way for their Ambition and gain by the undeserved favour of either or dividing one from the other by a most unnatural waâ— and jealousle such as please man rather then God and love themselves more then their Country or the Church such as prefer their bodies and Estâ—â—es before their Souls and put the healingâ— of the Church and true Religion in the last place or Rear of affairs and when they professe to heal the Irreligion of others by severe Acts and Ordinances against Adultery Sâ—earing Prophâ—nesâ— debauchâ—ry drunkennesse corruption injustice c. yet themselves are higher by the shoulders than the most of the people in these and other enormaties As if Peers or privy-Counsellors or Counsellors of State or Parliament-men had a Priviledge to sin more or to repent and suffer lesse than other men Nothing weakens the credit and Authority of any publick Lawes so much as when the Law-givers least observe them or are the first that break them like Physitians that prescribe strict diet to their Patients but themselves indulge all manner of Epicurisme Here every one is prone to retort Physician heal thy self The best things are commonly done by the best hands Religio Medici Conscience is here required as well as his Science They will hardly do their Country good who care not either to serve God or to save their own souls Men should make conscience of private actions much more of publique adventures which are of grand consequence as the undertakings in war and not to be done rashly slovenly slightly and indifferently Nor may publick Counsellors or Ministers of State like Achitophel think they do wisely or safely because they go with the vogue and stream of times with the winde and tide or humor of some people in their prevalent Factions discontents and clamors by which vote Christ himself was crucified Mark 15. 13. Common people in their Paroxismes or fits of discontent like sick and pained patients are ill Dictators to their Physitians who must advise better for them than they would for themselves else they will heal their hurts very slovingly slowly and ill-favouredly to their own sin and reproach as well as others pain and charge Nor is it enough for Aarons excuse to say The people are set upon mischief when they would needs have him make them visible Egyptian Gods to go before them under the figure of a golden calf to be instead of their true and invisible God publick Persons and Honorable Counsellors as Joseph of Ariâ—â—thea must not go quâ â—tur sed qua eundum as peoples fury or the prevalent Factions drives them but as the Word of God and the Lawes of the Land direct them else they shall beare not onely their one but the iniquity of their people who sin and suffer unwarned and naked hurt and unhealed upon the account of such cowardly Counsellors and corrupt Magistrates or Ministers of State all whose wisdomes will come to nought and they will at length like Achitophel be snared in the halters of their own twisting 3. Those Priests and Prophets those Pastors and Teachers those Bishops and Presbyters who are in Publick Place and sacred Authority as to the things of God the matters of Religion and mens souls good These heal slightly when they do the Work of God negligently when they skin over scandalous publique sins as Ely to his Sons with soft reproof when they sow pillows under Princes Parliaments and peoples elbowes when they fear the face and offence of men more than of God when they are workmen that need to be ashamed their Lives and Actions confuting their
and examined for many say they are Jews that are not and cry up their new Church ways when they may be but factors for the Synagogue of Satan vaporing of Christ and the Spirit when they are Antichrists and full of unclean spirits till I say all these on all hands be faithfully reduced and subjected to the grand interest of God and of our Lord Jesus Christ which consists in Justice and true Religion The measure of the first is our Laws enacted in full and free Parliaments The rule of the second are clear truths of Scripture which set forth the facienda morals necessary to be â—one by all to all men the credenda mysteries of Faith necessary to be believed also the special practiques of Christian Piety and Charity of Worship and good works which are to be exercised decently and in order by all Christians in publick as well as private Till these be setled there is no hope of soundness or health in Church or State Now of these things which properly tend to the health of the Church and the right constitution of Religion in piety and polity for Doctrine Worship Discipline and Government I humbly conceive as the Priests of old were by God appointed to be Judge and Physitian of the plague of Leprofie the Clergie or Evangelical Ministry are fittest men to discern the distempers and to prepare those plaisters or applications which by the sanction of the civil Magistrate may best be laid to the Patient or the parts affected And here for any part to plead that it may have liberty or toleration for that which by publique advice and upon due search is found to be such as is prone to endanger or disorder and infect the whole body with that itch and scab or scalling humor which that part pleaseth it self to scratch and scatter this is such a presumptuous motion as ought not to be made by any Patient nor granted by any Physitians who have either justice or charity for the salus publica common welfare none inclining to those sad indulgences but they who have neither ability nor authority to cure the hurt and disease but must to their shame cry out Morbus superat artem Chyrâ—rgâ—â—â— vulnus the ill humors are too strong for the best Physitians and the ulcers conquer the Chyrurgeons Truly in such deplorable cases where not the disease but the Physitians are desperate as in the raging plague the way is to shut up the doors of the Physitians Colledge and the Chyrurgeons Hall and write upon them in behalf of Church and State Miserere Domine Lord have merey 〈…〉 and for nothing remains in so deplored and desperate cases where Healers cannot or will not do their work but the prayers and patience of the poor Patient the miserable daughter of my people as in a State where either the disease is contemptor artis a despiser of all remedies or the Patient is of nothing more impatient than to be well cured or the Physitians are of nothing more afraid than to make too speedy and sincere a cure Thirdly But if Physitians of the daughter of my people are so blessed of God and encouraged by the Patient that they may freely and do seriously apply to their work of publique healing they have but these main things to do 1. Noxia morbifica purgare discreetly to facilitate and constantly to follow the purging away of the most peccant and pestilent humors which either are the main cause occasion or increase and continuers of the hurt and disease Here every presumptuous and prevalent sin which is most spread among the people is to be repressed by good Laws and the due execution of them when sins grow epidemical and by the multitude of commiters either threaten or plead their impunity they provoke God to punish what man does not he takes the matter into his own hand when his Laws Moral and Evangelical are openly and impudently broken Here it were good for Physitians of Church and State in extraordinary diseases long distempers and obstinate hurts admitting no cure such as those of the daughter of our people are to make accurate search as Joshua and David and the Mariners in Jonah did for what special cursed thing or crying sins sake all this evill this long storm is come on us and still so continues for many years as if there were no peace or calm to be expected no effectual Physician or cure to be had till those Vipers teeth or Serpents stings be pulled out till then no balm in Gilead will do us good Doubtless every honest Englishman and good Christian would be glad of health and peace to Church and State whence then are our so dreadful wounds so raging humors and our so dilatory healing We must needs conclude as he did of the Tares inimicus homo fecit an enemy hath done begun or augmented this evil Some whose bloody designs and sacrilegious interests as Achans and Sauls are contrary to the Word of God among us and the vows or oathes of God upon us contrary to the principles of the Protestant and Reformed Religion which once so flourished in England and contrary to the peace honor and freedom of this Nation which some foraign and domestick Policies would bring down as a Dromedary on its knees that it might at length take upon his back the burthen of foraign tyranny and usurpation of Romish Trumpery and superstition Hence no doubt are our distempers so horribly inflamed our healing so cruelly protracted our Physitians so shamefully baffled our body so wofully maimed Hence our wounds are made so deep and our abscissions so desperate that according to Achitophels counsel to make the breach irreconcilable between Absolom and David some things have been done to so high a rage and exorbitant indignities and so intolerable injuries without any authority from God or man that they are not capable of full reparation nor yet patient hitherto to bear such a measure of publick repentance or reparation as are not only most just but most necessary for the appeasing Gods wrath and for the perfect healing of the Nation without which there can be no soundness of constitution no compleatness of parts no decency of motion in the Body Politick or Ecclesiastick Nor will the wrath of God be turned away but his hand stretched out still Here not only Justice must be so done to take away the guilt and curse from the Nation of crying and notorious sins but also such penitent deprecations and compensations as are possible and may best expiate those horrid sins which are and ever will be while unrepented uncorrected and uncured the maim and ulcer the sin and shame the defect and deformity yea the consumption and death at last of the daughter of my people For tragical Judgements sooner or later follow tragical sins and presumptions bring a a Nation to consumptions England will never be it self till it doth it self this right both
Seraphick men have gotten power and place and plenty and palaces O now all is peace peace And the better to colour over the overthrow of three flourishing Nations which from the pile of three united Kingdoms are fillipped to the cross of an ill sodered Common-wealth some men must by all means pretend to set up as John of Leyden and his Complices did the Kingdom of Righteousness the Throne and Scepter of King Jesus Which is justly esteemed a Kingdom of peace being seldom or never advanced by an active war but only by a passive yet is this a principall decoy to impose upon vulgar people for who will not seem willing and forward to submit to Christs Kingdom that he may rule and reign But we are not such children nor have so learned Christ as to expect his Kingdom to be of this world though in it yet not after its methods of the sword but by the word of Truth and spirit of Patience thus came the King of Sion the other by the sword of blood is a rare project for Muncer and Knipperdolling for Hacket and Arthington when they can be merry in peoples miseries with populus vult decipi decipiatur people have a mind to be deluded and t is fit they should be so when credulous people will believe in any spirit an hundred to one but some lying spirits and deceivers false Christs and false Apostles will come among them who shall make them believe light is darknesse and darknesse light that good is evill and evill good that their iron Chains are Bracelets of gold that factious Conventicles are purest Churches that Synagogues of Satan are the truest Jews or children of Abraham that partiall Conventions and Senates sifted and purged affronted and bafled by tumultuary or armed force are full and free Parliaments Which name and thing of Parliament every sober and understanding English man justly venerates and highly esteems in their due and only true constitution so Parliaments are justly honoured as â—â—os corona gentis the cream flower and crown of a Nation the anchor and center under God of Laws Liberties Lives and honours of all that is dear to us in this world yea of our Religion too A Free and full Parliament is the very Pallâ—dium pacis publicae the best preserver and restorer of our peace publick health and all honest interests the most august and honourable Assemblie in the world Quo sâ—l illustriorem non aspicit as Bishop Andrews calls it in his Tortura Torti pag. 291. the best tempered constitutions of spirits and humors of power and counsel in a Nation the oracle of publick wisdom the magazine of publick strength the source and fountain of publick order and Authority the treasure of our Riches the sanctuary of true Religion the ark in which the Church of England is embarqued the Conservatory of both sanctity and civility the best Umpire of our civill differences the most equanimous Censor and reformer of manners the grand Trustees of Church and State when so full and free as becomes men of conscience and honor Who would not submit their honor estate liberty life all things temporal to such a Judicature of his Country-men such Arbitrators of the publique choise But to cry peace peace to the body when the whole heart is faint when the whole head is sick when the very brains are â—eaten out when the vital and best spirits of a Nation are almost expired and exhausted of when the military and pretorian insolence shall stand over the Senate or Parliament as Hercules with his clud over Hydra's many heads This Partiality is such a tyrannous Imposition on reasonable men as if they were commanded to believe and declare that a part is equal to or more than the whole that glow-worms are brighter than the Stars and Meteors or Comets more benign than the Sun and Moon that all the wisdom and piety of a Nation were contained in a Knapsack as the holy Ghost was carried in a Cloak bag from Rome to Treâ—t Men need but count the pole or tell noses to tell what a Free and full Parliament means which comprehends all the Representatives and Trustees chosen by the Nation besides the Peers who were the great council to the Prince Peace as health includes the good constitution of the whole but chiefly of the most noble principal parts peace of Church and State at home and abroad will be far from that Nation whose publick counsels are at variance and their chief Councellors are either Fighters against themselves or Oppressors of one another â—o serve some partial which must needs be a Sinister base and bad interest for no counsel is good in or out of Parliament which is not for the publicks good in which every legal and just interest is contained Indeed it s a meer cheat put on the poor patient the daughter of my people when vain and empty words of peace peace are used and yet either the sword or the exactor or the oppressor devoureth every way and every day when God and man his word and the violated Laws peoples sad experience and tired patience their exhausted Estates and daily Alarms proclaime there is no true Peace no honest and just no safe and secure Peace which indeed is not to be expected while such Witch-crafts are imposed and such wicked purposes partially and violently promoted utterly to deceive undo and destroy a people which brings me to the fourth particular Fourthly The {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Lye or Fallacy which the Spirit of God by way of Irony expresseth they have healed thus they pretend and brag but lightly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} super leve ut leviculum tanquam rem niâ—ili {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} LXX despicientes vili-pedentes cum illusione Syr. cum ignominia verbis mendaciorum suorum Chald. Thus Translators and Interpreters render the word variously but to the same sence arguing the little respect of Piety Honesty Equity and Charity or Humanity which was in these vain-glorious and ungracious Healers who either wanted Skill or Will or Power and Influence or due Authority or they were slighters and Contemners of the publiques Health only intent to their private Wealth and advantages They never searched the bottom of the Nations great crying sins Disorders and Sufferings nor applied seasonable just and meet Remedies to either yea they festred and enflamed the Lighter hurts to grievous Ulcers small Faults Offences mistakes Differences and Jealousies which did arise in Church and State they either dressed these scratches with Vinegar and gall only with sharp and picquent corrasives without any lenitive or moderation or else by a dilatory negligence and supercilious carelesness they let publick distempers and hurts run on till they were less capable of any cure or patient of good applications Yea and by a superfluity of wanton cruelty they either widened the wounds and made their probes