15. Decemb 1641. that it is farre from their purpose or desire to let loose the golden reines of Discipline and government in the Church to private persons or particular Congregations to take up what forme of Divine service they please for they hold it requisite that there should be throughout the whole realme a conformity to that order which the Lawes enjoyne according to the word of God But hey desire and blessed be God for it unburthen the consciences of men of needlesse and superstitious Ceremonies to suppresse innovations Die Merc. 5. Maii 1641. Protestation and to take away the Monuments of Idolatry My brethren what would you have more think not that you are called to reforme the best reformers of the Catholicke Church consider that by your Protestation you are bound to maintaine the power and priviledges of Parliament which falleth not short in this particular CHAP. X. Application of this Aphorisme IF England be a Parliament patient then let England behave it self as it becometh a patient 1. It becometh a sick patient to seek first to God by prayer Orandum est ut sit mens sana in corpore sanâ— Jue n. 10. Sat. that he would discover the disease and so guide and blesse the physitian that he may cure him It was King Asa his fault in that he sought not to the Lord but to the Physitians 2 Chron. 16.12 All things are to be sanctified by the word and prayer by the word we injoy a holy liberty and by prayer we injoy a curing blessing And therefore pray for the Parliament and forget not the King who is put into the first place and is not last to be remembred 1 Tim. 2.2 That God would so blesse their consultations and determinations that we may lead a quiet peaceable life in all godlinesse and honesty Hemingius rendreth a good reason which is Per preces piorum respubl tranquillitate pace fruuntur Heming because Common-wealthes do injoy peace and tranquillity through the prayers of the Saints But marke what kind of peace it is we must pray for it is a holy peace yea such a peace as may stand with all godlinesse and honesty with a thorow reformation and not onely such a reformation as was in Queen Elizabeths time for which we have great cause to be thankfull I say Quid enim prodesset medicina nisi Deus illi subministrat vires pray for your Parliament Physitians for they can do no good without a Divine benediction They desire it and God doth require it yea it is acceptable to him and profitable to us verse 3. pray more and prate lesse put thy very breath out to the exchangers for thy masters best advantage the returne of thy Talent will be above eight in the hundred God is the best Debter 2. The patient ought not onely to pray but also to consider that he hath offended God Agenda est poenitentia Ludo. Lav. â— who hath afflicted him for his sins Lamen 3.39 and to repent of his sinnes the causes of his troubles Do thou like wise it is that the Parliament calleth for without which they cannot cure the Kingdom Luke 13.1 3. Peccant igitur qui medicinam pâ—orsus abjiciâ—nt vel non in tempo 〈◊〉 The Patient ought to be ruled and ordered by the Physitian and not by his own appetite therefore he offends who rejects and neglects physick and will not observe the time set him but will observe his own houres and fullfill his own fancy Repent therefore speedily Parl. Ordin E. it is not onely the doing it but the speedy doing it that is required in the Ordinance Stop beginings the physick and Physitian may come too late delay is dangerous but more of this hereafter in the fift part 4. Seâ—o medicina paratur The patient must not onely pray but also pay Exod. 21.19 he shall see the Physitian paid good reason then we should pay what the Parliament lay out for their patients they desire no gaines Impensas in medicos praeâ—abit Vat. Hieron but thanks for their paines and if we shall deny them thus little we shall shew our selves very ungratefull murmure not your physicke is too deere when it can be got no cheaper warre is chargeable 5. The patient must be patient his name teacheth him his duty Submit thy self to their authority and patiently suffer what they shall lay upon thee for thy private and the publicke good Rom. 13.1 It is well known which is the highest Court of justice in England according to the constitution of our government but it is not well observed Let it not be said that Englands Parliament is turned Englands patient if I might lawfully wish it I would soon wish that I might rather die then live to see that day in England what honest man can with patience thinke of outliving his Religion and Liberty but Gods will be done Saint Iames gives us all a seasonable admonition and sets it on with a strong reason Iam. 1.4 Let patience have her perfect worke why Vincit qui patitur that ye may be perfect and entire wanting nothing The next way not to want is not to want patience Esa 30.15 In quietnesse and in confidence shall be your strength 6. The patient must be constant he sinneth against his owne body who doth prostrate it to the experiment of every Emperick Qui quosvis adhibent Empiricos anus c. in modo quoque peccantur Take Solomons advice Prov. 27.10 Thine owne friend and thy fathers friend for ske not The great Colledge of Physitians is our friend and hath been our fathers friend let us not forsake them They have had most experience of Englands troubles and can tell better then out-landish Mountebanks Popish Merchants how to cure our Nationall maladies All take heed that to get a little pleasing ease they overthrow not the state of the great Body of the Kingdome Let this consideration increase thy patience Hoc non patietur aevum Cicero Erit vicissitudo this sicknesse shall not last alwayes God hath more healthfull dayes and better times for his Church 2 Pet. 3.13 Rev. 21.3 THE FOVRTH PART CHAP. XI The Parliament Physick it selfe and that is Repentance IT is therefore thought most necessary by the Lords and Commons in Parliament Parl. Ordin L. 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 APHORISME 6. Repentance is onely Physick to cure a sin-sick Nation Ionah 3. Isa 22.12 For the better understanding of this Aphorisme consider First what Repentance is Secondly why it is onely physick to cure a sin-sick Nation What Repentanceis Considerat 1 I meet with many definitions I will give you some of them but I will conclude with one taken out of this Ordinance containing the summe and substance of the rest Repentance is a dying to sin by a
discharge their love nor well save their Oathes if your Majestie shall keepe her alive of which burden your Majesties Subjects are most desirous to be relieved as the same may be if Justice be done 7. Lastly Your Majesties most loving and dutifull Commons doubt not but that as your Majestie is duly exercised in reading the Booke of God so it will please you to call to your Princely remembrance how fearefull the examples of Gods vengeance be that are to be found against King Saul for sparing King Agag and against King Achab for saving the life of Benhadad both which were by the just judgement of God deprived of their Kingdomes for sparing those wicked Princes whom God had delivered into their hands of purpose to be slaine by them as by the Ministers of his Eternall and Divine justice wherein full wisely Solomon proceeded to punishment when he tooke the life of his owne naturall and elder brother Adonias for the onely intention of a marriage that gave suspition of Treason against him Christian Reader pardon this Digression and make a right use of these nine Reasons against Cruell-Mercie They may cure thy minde of many prejudicate opinions and thoughts about the present Parliament for the publique safetie of the three Kingdomes For thou seest that the Parliament of England this yeare 1643. doth no more against Malignants now then the Parliament 1586. did against a Popish Queene then and that upon the very selfe-same Reasons as appeareth in their Writings Christian Reader I cannot let thee goe without acquainting thee with the Queenes Answer to these Reasons much sweetnesse may be sucked out of every word Her Answer is this verbatim As touching your Councels and Consultations I conceive them to be wise honest and conscionable so provident and carefull for the safetie of my life which I wish no longer then may be for your good that though I can never yeeld you of Recompence your due yet shall I endeavour my selfe to give you cause to thinke your good will not ill bestowed and strive to make my selfe worthie of such subjects And now for your Petition I shall pray you for this present to content your selves with an Answer without Answer Your Judgement I condemne not neither doe I mistake your Reasons but pray you to accept my Thankfulnesse excuse my Doubtfulnesse and take in good part my Answer answerlesse Wherein I attribute not so much to my owne Judgement but that I thinke many particular persons may goe before me though by my Degree I goe before them Therefore if I should say I would not doe what you request it might peradventure be more then I thought And to say I would doe it â—ight perhaps breed perill of that you labour to preserve being more then in your owne wisdomes and discretions would â—eeme convenient circumstances of time and place being duly considered Here Christian Reader thou seest how Queene Elizabeth did speake to her great Councell of State very respectfully thankefully and humblie though they did enter into a firme Loyall Association and Protestation without her knowledge and did some things against her mind as elsewhere she declareth unto them This may teach all the Malignants and Neuters in the Kingdome to speake more honourably to and of the Parliament of whom no dishonourable thing is to be thought or spoken according to the good and old Maxime and Rule for Parliament-language Seventhly They are most likely to cure the distempers and soares of this great-spittle and sin-sick Kingdome I say though its possible for them to erre being men and not guided by an Infallible spirit yet it s more likely they should not erre then other Councellors of State though very wise and learned men because they are not onely in their proper place Matth. 18.20 where God doth usually meet his Servants that are about his Work Potestates precibus sanstorum tanquam sustentaâ—ules indigent Hemming but also they are prayed for by the Kingdom more then all in the Kingdom besides who are not called to this great Worke that the Parliament hath in hand Now there is great power in prayers God hath sanctified the ordinance of prayer for the private good of persons and publike good of Kingdomes 1 Tim. 2 2. Psal 65 2. Jam. 5.16 Eighthly Because they are Authorized Physitians Ut deinceps quicquid ad Ren publ bene gerendam ejusque conservationem deliberandum foret illud ad concilium referretur Pol. Virg. l. 11. they have the Kings broad Seale to their Writ by vertue whereof they are called together not onely to consult how to governe but also how to preserve the Common-wealth in health and safetie So that upon the matter the end of their meeting is that the Common-wealth may take no dammaâ—e I am informed that the Writ whereby the Parliament is congregated together runneth after this manner before mentioned To summe up all in a word Nuxquippe Indica 〈…〉 refertae in societate servatur quam cunens tum temporis gloriabundus mihi ostendebat quâ— Regi exemplo 〈◊〉 parabitur Pharmatum Romes Master-piece pag. 18 19. thy Physick must come either from London or Oxford Now consider with thy selfe but doe it seriously in which is it most likely the best and most trustie Physitians are to be found I hope thou wilt not looke for good Physick from such as would have poysoned Queene Elizabeth and would have killed King James 〈◊〉 have 〈◊〉 up his Parliament I hope thou canst not expect it from Politique Neuters as side with such as have prepared an Indian 〈…〉 most sâ—â—â—pe poyson for the King after the example of his Father if he will not consent to the Papists now in Armes in England and Ireland O Lord preserve King Charles who is now in great danger amongst the Papists Lord so blesse me as I desire thee to blesse my King CHAP. XXXI An Answer to some Objections made against this great Colledge of Physitians BEcause discontented men cannot for shame cavill against Parliament Physick which is Evangelicall Physick and men must denie the whole Bible if they gaine-say Repentance Therefore they fall a cavilling against the Physitians being unwilling to take their Physick but this shift will not serve their turne in the day of death and Judgement Their Objections are many but to little purpose I will name one or two of them which seeme to have most reason and strength in them 1. Obj. This Parliament is a Schismaticall Parliament in going about to Reforme that Government in the Church which other Parliaments did establish Sol. For Answer First by the same Reason all the Reforming Parliaments and Synods in the world may be called Factious for they did Reforme things amisse established by Law Secondly Solemne League and Covenant p. 5. They doe but desire to Reforme the Church according to the Word of God and the example of the best Reformed Churches as they have suffiently declated to the world upon their Oathes 〈◊〉
populi conventum consultandi gratia nisi perraro facere 2. Position That Parliament power is a loyall and legall power Ab Henrico id institutum jure dici possit Not by a schismaticall and disloyall faction but by Regall Authority it was appointed 3. Position That it is a firme and well rooted power Quod tam altis defixum uti etiam nunc radicibus semper stetit 4. Position That Parliament power is a large and universall power Vt deinceps quicquid ad Rempublicam bene gerendam ejusque conservationem deliberandum foret illud ad conciliuÌ„ referretur 5. Position Parliament power is a supreme power Et si quid aut Regis populive jussu decretum factumque esset Bodinus de Repub lib. 7. c. 8. id totum pro nihilo haberetur nisi ejusmodi concilii autoritate foret comprobatum 6. Position Parliament power is a selected power Ac ne imperitae vulgi multitudinis judicio consilium impediretur certa lege exceptuÌ„ suit à principio qui ex sacerdotum coetu quive quotve ex reliquo populo vocari deberent ad concilium 7. Position Parliament power it is a Statute-changing and a Law-making power Vt ibi si quid ex antiquis institutis legibusve tollendum ac rursus condendum sit id de conciliisententia fiat 8. Position Parliament power is a King-profiting and a people-benefiting power Cumenim de principum pariter atque caeteri populi commodo in concilio agatur 9. Position Parliament power is an impartiall equall power De principum pariter atque caeteri populi commodo 10. Position Parliament power is a free speaking and serious consulting power Aequa unicuique potestas loquendi fiat alteri ab alteris disjuncti consulant 11. Position Parliament power is a major part consenting power Etenim nihil ratum habetur nisi quod major pars utriusque consessus senserit idque rex comprobarit 12. Position Parliament power is inherent and adherent to both Houses sitting together Major pars utriusque consessus c. This Aphorisme agreeth with Parliament practice in former ages Roâ— Parl. 11. Rich 2 In Richard the seconds time all the Lords and the Commons there assembled seeing the losse of the King and Kingdome eminent in regard of many perils and mischiefs in the Kingdome because the King was departed from the Councell of the Kingdome and hearkened wholly to the counsel of Alexander Arch-Bishop of Yorke Robert de Vere Duke of Ireland Michael de la Pool Earle of Suffolke Robert Tressilian â—alse Justice and Nicholas Brembre false Knight Malefafactors and Traitors remonstrated unto the King at full how that he was ill governed counselled and carryed a way by the aforesaid Traitors and Malefactors declaring unto him their wicked conditions and required him most humbly as his loyall Subjects for the safety of him and of his whole Kingdome to put from him the aforesaid Malefactors and Traitors and that hereafter he would follow the wisâ— loyall and discreet men of his Kingdome And their reason was good Votes of both House Die Ven. 20. May. 1642. and shewing the truth of this Aphorisme which was this because they knew no other remedy or physick to provide for the safety of the King and Kingdome being there withall betrusted King Richard the second did afterwards acknowledge this his fault P l. Vâ—â—g Aâ—g â—â—st l. 2 c. Râ—â—n â— P 47. and mis-guidance by his evill Counsellors and this he did not onely privately to Duke Henry to whom afterwards he willingly resigned his Crowne â—enâ— ocato â—â— Tarâ—â—m 〈◊〉 pum conâ—â—lâ—o but also publiquely in the Tower to a Councell of Princes called thither Moreover this was done willingly and of his owne accord as the same Author writeth The judgement of this Parliament in condemning the forenamed evill Counsellors 11 Rich 2. c. 3. 1 Hen. 4. c. 3 4. In the old printed Stat. as Traitors and Malefactors was confirmed by two Acts of Parliaments afterwards to wit in Rich. 2. and Hen. 4. their times Finally if any desire to know how the Parliament of England came first to have such power as tendeth to the health and wealth of the whole Realme let him but studie the point made plaine by many late Writers and he shall finde it ariseth from the constitution of our mixed Monarchie both by the consent of King and people in the dayes of old This is in part proved by the first Position before set down collected out of Pol. Virg. but more fully and certainly by a remonstrance of the Lords and Commons assembled in Parliament concerning Hull Declaration concerning Hull May. 21 1642. Where you shall find that as the Kingdom is intrusted to the Kings of England for the good and safety and best advantage thereof and as this trust is for the use of the Kingdom so ought it to be managed by the advice of the Houses of Parliament Pag. 10. whom the Kingdom hath trusted for that purpose it being their duty to see it be discharged according to the condition and true intent thereof and as much as in them lyes by all possible means to prevent the contrary This Parl. power is not onely justified by the Fundamentall Lawes of our Kingdome Calv. Inst l. 1. c. 20 Christ â—p Goodman de Obed. pag. 119. Knox appel fol. 56. Beza Confâ—ss pag. 216. Buchan Re-ruin Scot. l. 17. p. 590. Discipl Eccl. from Rochel fol. 105. Franc. Gal. pa 48. Jun. dâ— jur Magist p. 306. Euseb Phylad Dialog 2. p. 57 Vind. cont tyran pag. 206. Dan. Chist pol l. 3. c. 6. Cartw. Dud. Fen. sacra Theol. l. 5. c. 13 Herm. Renech on Psal 1. but also by the politique principles of Religion as appeareth by the generall consent of Moderne Divines since the Reformation who agree in this position that the Popular Magistrates are appointed to Moderate the wils of Princes in some cases To quote all the sentences of these Learned and Orthodox Authors would be too tedious and therefore I will conclude with the determination of Learned Doctor Willet on the 13. Chapter to the Romans pag. 593. God forbid that the Church and Common-wealth should be left without remedy the former conditions observed when either havock is made of the Common-wealth or of the Church and Religion CHAP. II. Application of this Aphorisme GIve me leave to set thy thoughts right concerning the power of English Parliaments against which too many dispute and at which too too many kicke and spurn as they did against Righteous Lot who did no more then was lawfull for the preservation of the innocent in case of necessity Gen. 19.9 Def. of the Apol pag. 52â— part 6. Do but consult with Learned and Reverend Iewell an Orthodox and pious Bishop in his time and he will tell thee though thou art an Anti-parliament Bishop as he did thy old friend Master Harding that great is the Authority of an English Parliment His words are these
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 homiâ—es â—duci in viam nisi spem concipiant unserâ—coâ—diae Dâ— quia desperatro proâ—sas 〈◊〉 reddeâ—câ— duplicat etiam â—mo centuplicat pravitatem hominum Calv. in Joel 2.12 Steque ad sinâ—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 mâ—sâ—â—icordia Dominus â—un Saint Iames proveth the goodnesse of Gods nature
o â—â—abene yea doe but feel thine own pulse and thou shalt be soone and fully convinced that all is not well there is some change and distemper in the body politick whatsoever it is and is the cause of it This is the generall complaint of all men on both sides The one side calleth the sicknesse Tyrannie and Poperie the other side calleth it Omnia in malum ruere Ri. Bak. Chron. p. 162. Rebellion and Faction Sure it is that England is a sin-sick Nation and tendeth to ruine and destruction which is a Nations mortality so far from any appearance of any humane remedy that our onely Anchor must be confidence in God and Prayer Yet saith my Author our hope is it will be but a fit and the storme once past â—aetumque choro â—aeana â—ancmus R. Bak. Chron. faire weather again and fairer perhaps then it was before and then with joy we may rejoyce in a calme and quiet smooth sea In the mean time let us comfort our selves with the words of the Prophet David Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all This Nationall sicknesse is twofold 1. Spirituall 2. Corporall First it is a spirituall sicknesse a Church distemper Many things have been brought into the Church contrary both to the Scriptures and the true Protestant Religion professed and taught in the Church of England Corpus confessionum fidei Cath. consensus Consensu 〈◊〉 Eccles Scotland and all the other Reformed Churches and Primitive times which will cleerly appeare by comparing these new Tenets following with the Harmony of Confessions and Catholique consent which will be impartiall Judges to end a great Controversie in this Land concerning the Protestant Religion which is in question Quid agitur in Anglia Consulitur de Religione The new Tenets are these especially 1. â—â— Hun. That Bishops be they never so wicked are Jure Divino 2. That the Government of the Church of England as it now standeth by Arch-bishops Bishops c. is so holy a Government that it is a sinne to alter it 3. That the Discipline which the Prelats establish be it what they please is to be punctually observed 4. That all the Ceremonies of the Church of England bind the consciences of the people 5. That a Minister hath power to damne a man that is not conformable to the Ceremonies of the Church 6. That the Scriptures are not the onely Rule of the Church in appointing out the worship and service of God 7. That the word of God cannot assure us that it is the Word of God as some have taught 8. That a Minister or Priest hath power to absolve sin verily and indeed where according to his judgement he findeth a person to repent 9. That there is in Orders given an indelible character 10. That we ought to receive the Communion on an Altar 11. That the presence of Christ is visible in the Bread and Wine after Consecration 12. That Altar-worship is lawfull 13. That Latine Service is lawfull in Churches 14. That Sacraments do give and confer Grace and are as necessarie in their place and no lesse required then Belief it selfe 15. That Sunday is no Sabbath 16. That Man hath Free-will 17. That a man may doe works in themselves absolutely good and acceptable in the sight of God 18. That to be preserved from all sin in this life is not impossible 19. That the Church of Rome as it now standeth is the Family of Christ and some Members of that Church amongst us are the Kings best Subjects 20. That Idolatrous wicked Heretiques are Members of the visible Church if they be not excommunicated 21. That Christ is not originally God 22. That Images in Churches are lawfull 2. Secondly it is a corporall sicknesse a Common-wealth distemper as appeareth by the several votes of both Houses and their own Declarations and Remonstrances wherein you shall finde that the Parliament hath wrastled with great dangers and feares present miseries and calamities the various distempers and disorders of this Kingdom otherwise the malignant party had overwhelmed and extinguished the liberty peace and prosperity of this Kingdome the comforts and hopes of all his Majesties loving Subjects and exceedingly weakened and undermined the foundation and strength of his Royall throne Yea that Faction was growne to that height and entirenesse of power Remonâ—â—â—â— the 〈◊〉 the 〈◊〉 dâ—e 〈◊〉 15. 〈◊〉 1641 〈◊〉 that they began to think of finishing of their work which consisted of these three parts 1. The Government must be set free from all restraint of Lawes concerning our persons and estates 2. There must be a conjunction betwixt Papists and Protestants in Doctrine Discipline and Ceremonies only it must not yet be called Popery 3. The Puritanes under which name they include all those that desire to preserve the Lawes and Liberties of the Kingdom and to maintaine Religion in the power of it must be either rooted out of the Kingdome with force or driven out with feare So that I may conclude with the Prophet Isaiah Chap. 1.5 c. and trouble you with no more quotations Whose words are these The whole head is sicke and the heart is faint from the sole of the foot even unto the head there is no soundnesse in it but wounds and bruises and putrifying sores they have not been closed neither bound up neither mollified with oyntment Your Country is desolate your Cityes are burnt with fire your land strangers devour it in your presence and it is desolate as overthrowne by strangers Except the Lord of Hoasts had left unto us a very small Remnant we should have been as Sodom and we should have been like to Gomorrah England is a Parliament Patient Now followeth the second part of this Aphorisme formerly named and necessary to be considered on The truth of this part appeareth plainly from what hath been said in the first Aphorisme and therefore I will refer thee thither curteous reader desiring thy right information and Christian consent to so seasonable and order preserving position as this is for if every private well-willer to Englands health may turne its Physitian I feare we shall have so many Mountebanks on the stage as will soon kill a weake and sickely Kingdom with their strange and disagreeing Physicke For my own part I thanke God for it my conscience beareth me witnesse I do desire a thorough Reformation in Church and Common-wealth and that according to the rule Gal. 6.16 Isa 8.20 Yet I desire it in an orderly manner which as I take it is a Parliamentary way according to the constitution of our government and to speake the truth I am perswaded that the indiscretion of some Parliament patients have been no little cause why out Parliament is so much a patient And therefore this great colledge of state Physitians do declare to their patients and the whole world Remonst of the state of the Kingdome die Merc.
there was a generall corruption in the land Otherwise our bitter griefe of heart for sin and punishment Omnes caeremoniae sine laceratione cor dis mera ludâ—bria sunt will be turned into a sin the remedy will increase the disease Some of the heathen in the dayes of their sacrifice to their Idols for health did riotously banquet to the prejudice of their health so too too many of us in the very fast dayes when we seeme to mourne bitterly for our personall and nationall sins run afresh to our sins But God in his just judgment will punish a hypocriticall humiliation Qui non est hodie â—â—as minus aptus â—â—it and a bull-rush dejection for a day with a further unpreparednesse to repent and amend When the heart is not rent with the garments the rending of the garments sowes the sin faster together When the heart and breast are not knocked together Tundens pectus non corrigens vitia ea cousolidat Aug. that knocking will never batter sin but will consolidate and compact it together more firmly it will be as the knocking of a naile which drives it further and faster in 4. Parliament Repentance is a God pleasing Repentance argued by these words in the definition That God may be pleased to accept Now this is a God-pleasing Repentance two wayes 1. In regard of intention and purpose of heart 2. In regard of acceptation on Gods part the effect and consequence of it is acceptation First in regard of the intention of the heart in grieving bitterly for the evil of sin and the evil of punishment it s not so much to get a pardon of sin and a removall of the punishment Tristitia secundum deum hinc nascitur quod aliquts sentiaâ— se deum offendisse â—am optet id sactum non esse Heming as to procure the love and favour of God who is offended and justly displeased and therefore it s called sorrow after a godly manner 2 Cor. 7.9 God is the especiall object of it if there were no hell to punish sin in yet a true penitent sinner would grieve because he hath displeased so good and gracious a God and hath broken so holy a law and therefore David Psal 51. did especially eye God in his bitter griefe for sin seeking to please him as well as to ease himself Mary Magdalens teares were mixed with drops of love to Christ Secondly it s a God pleasing repentance in regard of the â—ffect of it God doth graciously accept of it Ionah 3. Isai 58.5 and in many other places but more of this hereafter Fiftly it s a humble Repentance This is argued from these words in the definition as God may be pleased graciously to accept The Parliament of England doth disclaime all merit even in their deepest humiliation they ascribe all to the richnesse freenesse of Divine grace in the acceptation of Englands bitter sorrow for sin and preparednesse for an amendment of life This is according to the practice of the true Church in all ages if we look into the histories of former times nothing will appeare more plaine and imitable God cannot indure a proud hypocriticall fast Isa 57. Or a Pharisaicall and Popish confession Propter hoc enâ—m quod confidant in seâ—psis 〈◊〉 totum deo â—â—buunt c. Damonem reddat Theoph. Arch. Episc Monstratur per hanc parabolam quod non oportet extolli inbono quoâ—iam opere imo neque in omnâ—um mandatoâ—â—n impletime Chrysost Abbreviator Spleadâ—da 〈◊〉 Aug. Luke 18.10 Pride in duties is no little sin it s to deny God and to turne adversary to his free-grace as my authour saith it maketh a man a proud Devil who did make himself like to God Therefore let us in all our performances and greatest enlargments speake the language of our blessed and thrice humble Saviour and say when yet have done all these things which are commanded you we are unprofitable servants Luke 17.10 This parable doth teach the Church of God that it ought not to be puffed up with the performance of any good work no if we could fulfill the whole Law for all is of God and but our duty but now if we consider how grievously we sin against God and how exceedingly we fall short of a legall perfection we must needes be humbled in and for our best actions for out of Christ they are but beautifull sins and menstruous clouts Sixtly It s a proportionable Repentance This is also inferred from this word Such in the definition where it is said to be such a bitter griefe of heart that is such a sutable griefe as it may be in some measure proportionable to our sinfull joy in sinning Quam magna deliquimus tam grandâ—ter desâ—eamus Cyprian as it may be pleasing to God and acceptable to him And therefore it s laid down as a standing rule to square our sorrow for sin by that sorrow must be proportioned to our sins The greater our sin the greater must be our sorrow David was not so much afflicted for his other lesser infirmities as for his Murther and Adultery Peter went out and wept bitterly Math. 26.75 The medicine must be answerable to the malady the antidote to the poyson Yet we must not think with the Papists that this proportionable sorrow for sin is required in way of satisfaction for sin Non opus esset Christum moâ—â— si Petâ—us potuisset peccâ—tum suum delere Pareus Considera â— for its onely the blood of Christ that giveth justice satisfaction and by his blood not by our teares we are clensed from all sin 1 Iohn 1.7 the death of Christ had been needlesse if Peter could have wept away his sinnes Secondly consider why Repentance is onely physicke for a sin-sick Nation the reasons are these 1. Because Repentance is most sutable physicke and that in two respects 1. Because its most connaturall to the sin-sick soul for its spirituall physick and therefore it s called a supernaturall grace 2. Because its contra-naturall to the disease which is impenitency Now physicke as it must be sutable to the nature of the patient Sublata causa tollitur essectus so it must be contrary to the nature of the distemper that so the potion may oppose and so destroy the cause of sicknesse which is sin and onely sin Lam. 3.39 2. Because its most seasonable physick it s all wayes in season Paenitentia vera nunquam sera but especially in these dog-dayes wherein sin is more then ordinarily mortall yea so deadly are our nationall sins that every faithfull Clerke in this Land do seeme to toll Englands passing Bell by giving warning that England is brought neere to the Gates of death and destruction except it doth repent speedily Rev. 2.5 Repentance is physicke for a dying and gasping Nation Isa 22. and the 12. verse Thirdly because its the most Catholicall remedy that can be Poenitentia peccatorum
a sickly posterity after their owne image Gen. 5.3 So is sinne contrary to nature created regenerated and restored to its prisâ—nat perfection in some measure Eph. 4 24. 2. A disease doth vitiate and paire the actions of men Primo vitiâ—ns actionem quare cum actio vitiata non fuerit morbi nomen non meretur Galen and this it doth two waies especially as the learned Physitian faith 1. by corrupting an distempering the first qualities Secondly by dissolving the Union betwixt the humours of the body So sinne doth corrupt the qualities of the soule and dissolving and breaking the Union betwixt the faculties of the mind doth corrupt and make worse the powers of the soule and body and hence come all vitious or sinfull actions therefore originall sinne is called originall corruption In Psal 51.5 Hugo Hieron Glosa Grego lib. 12. Moral and from this originall corruption and pravitie of nature floweth all the corruption in the world 2 Pet. 1 4. corruption in the world through lust Psal 51.5 David discovereth the fountaine of corruption in his life and actions to be his conception in originall corruption and sinne God created man righteous but man found out many inventions to corrupt and undoe himselfe Eccl. 7.29 3. A disease doth weaken the body so doth sinne Rom. 7. Morbus imbecillitas me exanimat Cic. Aâ—tic lib. 11. Ex morbo pravitas membrorum deformitas Cicero Paul could not doe what he would he wanted power Rom. 7.18 4. A disease doth not onely weaken but also deforme the bodie it doth deprive the lovely face of its beauty c. So doth sinne like the Pox deforme a man that was most amiable in his first creation it hath robbed him of the beauty of holinesse sinne is Deformitie 5. Every disease is deadly if it be not cured Morbus morti proximus though some are more mortall then others So is every sinne mortall Rom. 6.23 6. A disease is an enemy to the whole body though it be but in one part Morbum esse 〈◊〉 corporis 〈◊〉 Tull. 〈◊〉 4. Tusâ— so doth one Achan trouble all Israel Joshu 7. Adams sinne did corrupt the whole world Gen. 3. Rom. 5. Davids numbring the people did wrong to his Kingdome CHAP. XXII Application of this Aphorisme THe Consideration hereof is of use by way of Information If Englands sinnes and diseases be infinite never wonder England is so sick and ill at ease as it is the Lord helpe us but rather stand and wonder that its no worse with the Nation then it is this day The wages of one sinne is death yea all kind of death the merit of the least sinne is the greatest punishment Englands sinnes are not onely infinite but hainous in nature more heavie then the sands on the Sea-shoare yea they are aggravated with many circumstances and are subjectated in the whole Kingdome there is not one man that sinneth not No not one Psal 14. And therefore stand and admire O all yee Nations at Gods favourable dealing with England we with Capernaum have beene exalted to Heaven and therefore have deserved to be brought downe to Hell because of our Impenitencie Ideo vos caedaÌ„ durissimis flagellis ut ingratis convenit Lyran. Mere. Math. 11 23. God must say to us as to his people of old Amos 3.2 You onely have I knowne of all the Families of the earth therefore I will punish you for all your iniquities Because you have beene more ingratefull to me then others that have not enjoyed so many mercies from me Therefore I will punish you more sharpely then any other Nation But blessed by God we cannot find by his actions that he hath said such words against this Land and Nation If Englands sinnes be Englands diseases then that Parliament that Armie that Discipline that are most against sinne and sight most against Poperie that Parliament that Armie and that Discipline are most sutable to Englands necessities and are likely to be the best Physitians and Surgeons to cure and heale a wounded and sin-sick Nation for when the causes are removed then the effects will cease * Quapropter in adeundis periculis consuâ—tudoö miranda medicorum est qui leviter aegrotantes leviter curant gravioribus autem morbis periculosas curationes ancipites adhibere coguntur 〈◊〉 Amb. Cal. If Englands sinnes be so many so great and dangerous as you have heard then blame not that Great Colledge of Physitians for their using more then ordinary Remedies for so desperate a cure as the Kingdome hath put into their hands It s the usuall custome of Physitians so to doe in dangerous diseases and doubtfull cures If every sinne is a disease Venienti occurrite morbâ— then deale with every sinne as with a dangerous and mortall distemper Stop it in the beginning runne to the Physitian acquaint the learned Doctor with it and follow his direction this is the next way to have a sound body and a Kingdome in conjunction Smiling sinnes are flattering diseases when with Judas they kisse us and cry Haile master then take heed to thy selfe they will give thee up into the hands of death as Judas did Christ into the hands of Pâ—late If this Aphorisme be true which doubtlesse it is then see from hence a ground for Christian-stricknesse and precisenesse as the world calleth it Sinnes are distempers distempers are dangerous to the sicke partie and infectious to others The plague of the heart which is sinne is like the plague of Leprosie its dangerous and infectious Levit. 13. And therefore we are to shunne grosse sinners and not to come nigh their dwellings Prov. 4 14 15. Eph. 5 11. 1 Cor. 5 11. It s dangerous to sit at the same table and drinke of the same cup with them Now as my Author saith Peccator verâ— leprosus est primo enim in corde corruptusest dâ—inde tetrum foetorem emittit insuper aliâ—s inficit dignus est qui ejiciatur Ferus in Num. 12. a sinner is like a Leprous man in divers regards First because he is corrupt in heart Secondly because he stinketh like a Leper he hath a most grievous stinking breath Thirdly because he doth infect others Fourthly because he is worthy to be cast out of the Church and societie of the Saints whether he be then fit to come to the Communion judge yee Now if it be commendable to shunne infectious companie sure its praise-worthy to keepe thy soule from spirituall infection as much as thou canst Lastly Solemne League and Covenant 1643. p. 5. be exhorted to approve of the Solemne League and Covenant betwixt the three Kingdomes to endeavour two things of great moment for the cure of this Leprous-Nation The first is to endeavour the Reformation of Religion in the Kingdomes of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the Example of the best Reformed Churches Secondly to endeavour the
Schisma quo 〈…〉 Musc de Schism and under their owne hands Now this is a good Schisme whereby a Kingdome is brought into a neerer Conformitie to the will of the great God for hereby an evill unity and concord is broken So Christ was the greatest Schismatick in the world and his Disciples as my Author calleth them and his Reason is good for saith he They did cut asunder the unitie of the Jewish Church and such a Schismaticall Church is ours and such Schismaticall Parliaments were many of our best Reforming Parliaments when they did fall off from Rome and divided themselves from the Malignant Church of Anti-christ Thirdly Though this Parliament hath done more then others have done in the Poynt of Reformation yet what have they done more then other Parliaments would have done if they might have answered their owne desires and the many Petitions of the Kingdome of England put up to that great Assembly still to be seen So that this present Parliament do but sweat and fight out what others have wished and endeavoured though not in the same manner and measure not meeting with the same necessities Rebus sic â—â—â—â—tibus And truly my Brethren to speake what I seriously thinke a more thorow Reformation is of absolute necessitie in this Kingdome in these regards and many more 1. Because many have more knowledge then they had and they cannot swallow what formerly they have concocted I wish with all my heart we may not be too scrupulous but certainely there is just cause why the Parliament have done as they have in the point of Reformation 2. Because that many did make use of our Ceremonies as of a Shooing-horne to pull on Poperie withall Say what you can for Ceremonies they are but Romes Nest-Egge for the Pope to hatch his Superstition out of Not to be tedious blessed be God for what the Parliament hath done and the Lord finish his owne worke hee hath began Let God be glorified in his owne way in our day of Salvation and there 's an end of the Controversie Fourthly and lastly How that Parliament can be called a Schilsmaticall Parliament Defence of Apologie which medleth but with things that belong to their Power I am yet to learne Jewel p. 522. Si quid ex antiquis institutis legibusve tellendum ac rursus condendum sit id de concilii sententia fiat Pol. Virg. l. 11. p. 188. Now it s well knowne to such as are not wilfully ignorant that a Parliament hath power to seek the health and wealth of the Church as well as of the Common-wealth and therefore they may detract and adde as it shall most conduce to the welfare of both And to speake truth otherwise their Power and Meeting were to little purpose upon the matter The which thing to imagine were to undermine the Power of both Houses of Parliament and to tax our Ancestours of much folly in the Constitution of a fruitlesse Remedie for Politique Maladies 2. Obj. Never did any Parliament goe about to reforme and cure a Kingdome so contrarie to the Judgement of the Lords Spirituall and Tempotall yea without the consent of many of the Commons and without a Convocation of learned Divines as this doth at this day Sol. For answer first in the first place it s a Prerogative of Parliament Salus populi est suprema lex not to be tyed to former Precedents but to have a Legislative Power to make new ones of their owne as occasion shall be offered for the same Ground remaineth which is Publique Safetie that 's the Axletree about which all Votes must turne and the Center to which all Lawes must tend To this purpose remarkable is a branch of King James his Speech in Parliament His Majesties â—â—â—st Speech in â—arl March 19. Ann. 1603. which is this The times for making Lawes are onely in Parliament time As for the making of them I will thus farre faithfully promise unto you that I will ever preferre the weale of the Body and of the whole Common-wealth in making good Lawes and Constitutions to any particular or private ends of mine thinking ever the wealth and weale of the Common-wealth to be my greatest weale and worldly felicitie A point wherein a lawfull King doth directly differ from a Tyrant His Majesties reason was this If we take the whole People is one Body or Masse then as the Head is ordained for the Body and not the Body for the Head so must a righteous King know himselfe to be ordained for his people and not his people for him Secondly Jewel pag. 520 521. part 6. For answer to this Objection If you consult with M. Harding he will tell you what the Parliament did in the first Reformation of Religion in England which consisteth in these particulars 1. The Temporall Lords did forsake the House 2. The Spirituall Lords did likewise except one Bishop who was counted a foole for his co-working with the Parliament and breaking the Unitie 3. Very many in the lower house and well learned did speake against the Reformation 4. The Convocation of Priests did put up a Bill against the parliaments proceedings 5. The Parliament chose Divines and a Solemne disputation was appoynted at Westminster in the presence of the States of the Realme 6. Nihil jam dictum quod non dictum fuit grius The Bishops and Priests did flee from this disputation and meeting of Ministers which was called an obscure meeting of a few Calvinists of one little â—and from whence Christian Reader thou seest that there is great similitude betwixt this and the first Reforming Parliament There is no new thing under-neath the Sunne Eccl. 1 9. I will conclude this answer with Bishop Jewels words to M. Harding Bishop Jewel p. 522. paâ—t 6. If any imperfections shall appeare in the former Parliaments we give Gods thankes for the same that is and trust that for his owne Name sakes he will confirme that he hath begun The hearts of Princes and determinations of Parliaments are in his hand Prov. 21 1. If any thing want the arme of the Lord is not shortned he is able to supply the same 3. Obj. But this Reforming Physick is given by your great Colledge of Physitians without the consent of the Master of that Colledge yea in the way of resistance to his prescription Sol. For answer I confesse no Objection doth lye against Parliament proceedings that hath so much weight in it as this hath were it not for this all were nothing Yet in all humilitie Doct. Reinolds pâ—ine 〈◊〉 p. 585. and out of the depth of Christian-loyaltie to my Prince as Supreme Governour over his Subjects in things Spirituall and Temporall according to the Lawes of the Kingdome of England Give me leave to propound under correction these few Considerations in way of Answer to the former Objection 1. Consideration whether the Master of a Colledge of Physitians may not be distempered in his
cannot profit nor deliver for they are vaine 1 Sam. 12 22. My Brethren be willing all things should be tryed by the Touch-sloue the Word of God that so yee may hold that which is good 1 Thess 5 22 otherwise you can never abstaine from all appearance of the evill of Poperie and Superstition 4. Helpe forward a Nationall Reformation Tam diu 〈◊〉 Domâ—nus 〈◊〉 resipiscatur 〈◊〉 because otherwise we must expect a Nationall Desolation Levit. 26 23 24 c. And if yee will not he Reformed by these things but will walke contrarie unto me then will I also walke contrarie unto you and will punish you yet seven times for your sinnes And I will bring a sword upon you that shall avenge the quarrell of my Covenant and when ye are gathered together in your Cities I will send the Pestilence amongst you and yee shall be delivered into the hand of the enemy And alter the Pestilence followeth Famine and if neither Sword Plague nor Famine will cause us to Reforme God will chastise us seven times more for our sins verse 28. Isa 1 20. God hath entailed Nationall and Hereditarie Blessings to thorow Reformation or amendment Jer. 7.5 7. Nothing can cut off this entailement but the want of a Church and Common-weale Reformation Isa 1.20 But if ye refuse and rebell ye shall be devoured with the Sword for the mouth of the Lord hath spoken it 5. Co-worke with the Parliament and Synod in seeking a Nationall Reformation because its a Regular and most perfect Reformation which they aime at Upon the matter it is this That God may be glorified in his owne way in our day of Salvation Pag 5. This appeareth plainely by the Solemne League and Covenant for Reformation in England Scotland and Ireland wherein with hands lift up to the most High they sweare That they will sincerely really and constantly through the grace of God endeavour in their severall Places and Callings the Reformation of Religion in the Kingdomes of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best reformed Churches What could a Nation expect more from a Parliament of Saints and Angels They that will not beleeve them upon such an Oath are conscious of their owne Hypocrisies and Perjuries I know its possible for them to erre and therefore let us prate lesse and pray more That God would so guide them that they may not mis-leade us 6. Helpe forward a Nationall Reformation because without it wee can looke for no Pacification They onely fight under the Displayed Banner and Flying Colours of a Promise who labour to please God by a thorow Reformation Prov. 16.7 When a mans wayes please God he will make even his enemies at peace with him From which Promise collect this Doctrine That when a Kingdome doth make a thorow Reformation God will make a happie Pacification God will doe it first because of his Wisdome if God should doe it before he should strengthen a partie against himselfe secondly because of his Fidelitie who hath promised to make peace with man and for man Parl. Ord. T. Covenant p. 5. when man maketh his peace with God and doth breake it with sinne as it appeareth by the Text and is implyed by the Ordinance as you have heard before as also by the late Covenant in these words That we and our Posteritie after us may as brethren live in faith and love and the Lord may delight to dwell in the midst of us who is a Peace-maker Isa 57.19 and is called the God of Love and Peace 2 Cor. 13.11 Now the Musick of a Pacification is so sweet that me thinkes every one should be willing to let their sinfull engagements fall out of their hands to hearken aster and follow such tunes Obj. Wee dislike not a Reformation but wee would have it a Restauration to the Government of Queene Elizabeth of happie memorie Sol. For answer in the first place we prayse God for that quiet and happie Government in the dayes of that pious and Reforming Princesse and had succeeding Princes beene advised by as Religious wise and moderate States-men as that most famous Lady was Idolatrie and Superstition could not have taken such footing in this Kingdome as it hath done since to the great dammage of Religion and subversion of the Fundamentall Lawes of the Nation But withall let my Reader know that now the true Elevation of things indifferent is found And I pray you how sarre distant is an Arch-Bishop of Canterbury from the Pope of Rome a Bishop of Ely from a Cardinall a Prelate from a Seminarie Priest an Altar from a Sacrifice a Crosse from a Crucifix and a goodly Cathedrall-Service from a high Masse If the case stand thus my Masters judge ye whether it can be a wise act of Commensuration to weigh Designes at the old Beame of State-Politiques and conniving Conveniences They that would now place us on old Bottomes are such in whom the old interests prevaile more then the New and if we take hold of them to guide us I feare they will bring us back againe into as bad a condition as we have forsaken yea into a worse for State-Relapses are very dangerous and vindicative because there is a capacitie of Revenging recovered This is not onely apparant by our owne Chronicles but also by the examples of Pharaoh and Saul who after some particular violations grew more implacable and violent not much unlike the Sea when it once beginneth to make a Breach in the bounding-banks Perhaps some Po-Protestant-Politian may lead us about a while through some new and pleasing Walkes to take us off from a serious consideration of these three things first whence wee came secondly where wee are thirdly whither wee are going So that wee may be led through a Fooles-Paradise into a Spanish Inquisâ—tion before wee are aware of it For my owne part if I may write my owne thoughts I am perswaded that it both sides should lay downe their Armes and embrace each other as Esau and Jacob did yet there would be no Peace in England or Ireland though an Accommodation may be similingly granted and plausibly entertained And my Reason is this Sinne is a Peace-breaker an Incendiarie of Watte an Achan that troubleth our Israel Joshua 7. Now unlesse this Achan be stoned to death burnt with fire and burâ—ed under a heape of stones by a personall and Nationall Repenting-Reformation Parl Ord. T. according to this Parliament Ordinance there is no Doore of hope left that ever wee shall obtaine a firme and happie Peace with God and man Hosea 2.14 15. And therefore O England if thou wouldest have glory to dwell in thy Land and the prosperitie of the Gospel with all the Priviledges accompanying it to Crowne this Nation unto all succeeding ages Thou must arise as Israel did as one Man in a generall Commotion Valles turbationis Montan. Vatab. and turne
extirpation of Poperie Prelacie Superstition Heresie Schisme Prophanenesse and what soever shall be found contrary to sound Doctrine and the power of Godlinesse marke the reason lest wee partake in other mens sinnes and thereby be indanger'd to receive of their plagues from whence it appeareth First that Poperie and Prelacie c. are infectious leprosies Secondly that a strict Government is necessarie to preserve the Kingdome from the plague of sinne and plagues for sinne Englands sinnes are Englands diseases THE SEVENTH PART CHAP. XXIII The Apothecaries to compound this Parliament-Physick THe Apothecaries Parl. Ord. E. that according to their Art are to compound this Physick are all the Ministers and Preachers in the Kingdome of England and Dominion of Wales APHORISME 12. Ministers are to behave themselves like Apothecaries Exod. 30.25.35 Cap. 37.29 For the better understanding of this Aphorisme consider wherein they are to imitate Apothecaries and wherein not First for the first Consideration wherein they are to imitate them I will name some particulars 1. Non tyronis sed periti artificis Jun. in locum 1 Tim. 3.6 puer doctrina Tremell The Apothecarie is to be an Artist Exod. 30.25 an Apothecarie had need be a good Grammar-Scholar to understand the tearmes of Art and to reader his Authors so a Minister is to be an Artist a learned man Isa 50.4 that hee may know how to speake a word in season to him that is wearie and that he may be able to reade Isa 29.11 12. what is written for his learning And therefore though the Apostles were not brought up to Schoole yet they were great Scholars in an extraordinarie way which is now ceased As an Apothecarie ought to have learning sufficient to know the natures of Herbes and Roots so is it fit a Minister should know the Hebrew-Roots which are in the Old and New Testament especially in that Evangelicall Garden Saint Mathew's Gospel and the various Etymologies of Latine and Greeke words 2. 〈…〉 Jun. The Apothecarie is to worke according to his art therefore it s observable that the word Worke is put in in stead of the word Art Exod. 37.29 teaching or insinuating thus much That the Apothecarie worketh according to his Art surely hee ought to doe so or else wherefore is Art God is the Author of all Arts and would have Ministers especially to be Masters of Arts in regard of the profoundnesse of their high Calling Non Neophytum Hieron Recens-natus Novus miles quem adhus teri exerceri oportet To this end God in his providence hath appointed Schooles of good Learning That is observable in 1 Tim. 3.6 Hierome doth translate the word thus a young Scholar a Fresh-man The word signifieth also a Fresh-water-Souldier who had need to learne his Postures 3. The Apothecarie is to make his Composition according to his prescription and direction So must the Minister follow the prescription of that great Colledge of Physitians especially of the Master of that Colledge who is the Healer of his sicke and wounded people Jer. 30.17 Calvin hath a very good note to this purpose on Exod. 37 and last vers Quia Religionis puritati nihil magis adversum quâ—m temerè aliquid tentare Calv. This Composition of Oyle saith he was exactly made according to command teaching not onely obedience the foundation of piety but also admonishing that nothing be done in Gods worship after our owne fancie for nothing is more contrary to the purity of Religion then humane inventions Marke what Paul saith 2 Cor. 2 17. We are not as many which corrupt the Word of God but as of sinceritie but as of God in the sight of God speake we in Christ The word to corrupt Adulterantes Hieron signiâ—â—eth to adulterate or to set to sale for gaine as Victuallers doe their mixed commodities Secondly Cauponantes Montan. Consider wherein a Minister is not to be like an Apothecarie 1. They mind the bodies of men more then their soules Curam corporum So must not Preachers doe who have the cure of soules Heb. 13. vers 17. They watch for your soules Curam animarum 2. Pharmacorum venditor Amb. Cal. They mind their gaiâ—e more ordinarily then the health of the patient and therfore are called the sellers of Apothecary stuffe So must not the Minister of the Gospel he must mind the Flocke more then the fleece Act. 20.28 3. They compound their Physick more after the prescriptions and inventions of men then after the Commandement of God So must not the Preachers of the Gospel Math. 15 9. Christ blamed this in the Scribes and Pharisees Marke the Commission of the Apostles and of the Ministers of the Word of God Math 28.20 I'ts to teach them to observe all things whatsoever Christ did command them Horrescamus tâ—meamus fratres quia si unum nobis desecerit non erimus perfecti Christi servi Theophil who is the Bishop of their soules 1 Pet. 2. verse the last We must conforme more to the Canons and Injunction of Christ then of all Bishops in the world besides otherwise we cannot be the faithfull servants of Christ CHAP. XXIV Application of this Aphorisme 1. O Yee Reverend Bezaleels in that sacred Assembly of Ministers whom God hath called to finish the whole worke of his Tabernable and hath filled with his Spirit in wisedome and understanding in knowledge and in all manner of Church-workmanship See that you make your Perfume and Confession of sweet Spices after the Art of the Apothecarie tempered together pure and holy that God may smell a sweet favour in all our publike Sacrifices Scio enim multos qui videntur virtuto ac pictate ac fide praediti damnososesse Ecclesiae ron solum sacultates sed etiam animas perdore Chrysost and may say in his heart I will not any more curse England for i'ts worship taught by the Precepts of men See that all Ministers be Preachers of the Gospell and that all Preachers behave themselves like faithfull Apothecaties in their severall Shops and Auditories compounding their Spirituall Physicke according to Art and their prescriptions from that great Colledge of Physitians or else take away their Licences Be the Physitian never so full of skill or good will the unskilfull or wilfull Apothecarie may spoyle all 2. And as for you my Learned Brethren in the Ministery i'ts not enough for you to be good Artists but you must be labourers yea co-labourers with Christ 2 Cor. 6 1. Let all your incense be pure made of sweet Spices according to the worke and direction of the the Apothecarie who is to be a Regularist as well as an Artist at all times but especially in these Soule-poysoning and Doctrine-adulterating dayes Mind more your Shops compound more better Physick let no weak qualming-Christian go home sighing complaining that you neglect your Shops in the after-noons which time God hath sanctified for holy