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.
seasonable your Christian Sympathy and Religion-adorning humilitie The maine ground why I am so bold to present this little Treatise called Parliament physick for a sin-sick Nation to your Ladiships is because you are the exemplary peeces of my following discourse hoping that you will be pleased to favour that draught which is so like your noble selves whose dayly taske it is not onely to help forward a nationall reformation but also and that in the first place a personall in your sin-sick selves both which you shall finde urged in this Treatise deare Ladies if this poor tribute of my Physicall studies may but kisse your hands as a sacrifice offered by your servant or as a weaknesse that standeth in need of your protection for I look to be censured as a State Emperick I shall acknowledge my self not onely much honoured but also secured at a distance from my Noble Colonell and much honoured Governour of Lincolne under whose Buckler many of these truthes have been taught by me and manfully defended by himself both by strength of argument and dint of sword for whose fidelity fortitude and good successe not onely you and yours but also the Church of God have cause as to pray so to praise the Lord of Hosts who hath made him an instrument of much good in the Parliament service both to King and Kingdom Much might be said in way of commendation but lest my words might seeme to know flattery I will conclude with a word of exhortation Trust God with Sir Miles Hobart abroad and take a sweet nap in the lap of Providence at home for Divinity and experience say that no bullet can touch him without a Divine commission For whom I shall alwayes pray and rest Your humble and devoted servant Nathaniell Ioceline Fifteene APHORISMES handled in this TREATISE 1 The Parliament of England is a Colledge of State-Physitians Page 1 2 Impenitencie is a Nation destroying sicknesse page 14 3 Humility prepareth the sin-sick patient to receive the bitter potion of Repentance page 22 4 Possibility of a cure doth sweeten the most bitter physick of Repentance page 28 5 England is a sin-sick Nation and a Parliament-Patient page 37 6 Repentance is onely physick to cure a sin-sick Nation page 43 7 Confession is the sin vomiting part of Repentance page 57 8 Humiliation in the soule-afflicting and heart-fainting part of Repentance page 63 9 Reformation is the restoring part of Repentance page 70 10 The potion of Repentance is to be taken without delay page 76 11 Englands sins are Englands diseases page 79 12 Ministers are to behave themselves like Apothecaries page 84 13 The Temple of God in every parish is to be like an Apothecary shop page 88 14 The bitter potion of true Repentance doth bring forth the sweet fruits and pleasing effects of peace glory and prosperity page 92 15 Parliament physick is alluring physick page 97 The Authors Sacrifice O Lord my God for ENGLAND I emplore which in thy wrath thou now hast wouÌ„ded sore Thy Will be done Lord wee submit For Mercie yet Lord make us fit the Cause is just wee doe confesse It s only sin that breeds distresse Which in England is now so rife That it can hardly look for life Yet thou hast left to nations sick Parliaments and their Physicke Which is REPENTANCE Personall And REFORMATION Nationall Which physick is compounded in this book LORD blesse it to the sick that in it look Psal 65.2 AN ORDINANCE OF THE LORDS and COMMONS Assembled in Parliament Exhorting all his Majesties good Subjects in the Kingdom of England and Dominion of Wales to the duty of Repentance as the onely remedy for their present calamities with an earnest confession and deep Humiliation for all particular and Nationall sins that so at length we may obtaine a firme and happy peace both with God and Man To be used privately in Families but especially publiquely in Congregations Die Mercurii 15. Feb. 1642. ORdered by the Lords and Commons assembled in Parliament that this Ordinance shall be forthwith Printed and published and read in all parish Churches and Chappels throughout the Kingdom of England and Dominion of Wales by the Parsons Vicars and Curates of the same John Browne Cler. Parl. LONDON Feb. 16. Printed for Iohn Wright in the Old-Baily 1642. AN ORDINANCE OF THE LORDS and COMMONS Assembled in Parliament The Ordinance divided into 9 parts by these 9 Letters PARLEMâ—NT Die Mercurii 15. Feb. 1642. Part 1. P. THat flourishing Kingdoms have been ruined by impenitent going on in a course of sinning the sacred story doth plainly tell us and how neere to such a ruine our sinfull Nation now is the present lamentable face of it 〈◊〉 too apparently shew And â—hough we should feele the heavy stroaks of God yet seven times more Part 2. A. it is our duty to accept the punishment of our iniquity and to say Righteous art thou O Lord and just are thy judgments Yet because the Lord who is just is also mercifull and in his infinit mercy hath I 〈◊〉 the excellent and succesfull remedy of Repentance to Nations brought neere 〈◊〉 the gates of destruction and despaire O let not England be negligent in 〈◊〉 application of it Humble addressâ—s of a penitent people to a mercifull God have prevâ—iled with him They prevailed for Ninevâ—h when the sentence seemed to be gone out against her and may also prevaile for England It is therefore thought most necessary by the Lords and Commons in Parliament that all his Majesties subjects in this kingdome of England be excited and stirred up Part 3. R. Part 4. L. Part 5. E. speedily to lay hold upon this onely and unfailing remedy of Repentance trâ—â—ly acknowledging and heartily bewailing even with deepest humâ—liation godly sorrow and detestation secretly and in families but especially publickly in congregations both their own personall sins and chiefly those sins that are and have been the sins of this Nation a confession of Nationall sins being most agreeable to the Nationall judgments under which the land groans and most likely to be effectuall for the removing of them Neither ought this confession to be sleight or light when there is so heavy a weight of sins Part 6. M. infinite in number and hainous in nature that lyes upon this Nation Such are the high contempt of Gods holy Ordinances and of holynesse it self Grosse and affected ignorance under the glorious light of the Gospel cleerly shining among us Unfruitfulnesse under the precious means of grace Ingratitude for mercies Incorrigiblenesse under judgements Multitudes of oathes And blasphemies Wicked prophanations of the Lords day by sports and gaming 's formerly incouraged even by authority All sorts of uncleannesse Luxury and excesse in eating and drinking Vanity Pride And Prodigality in apparel Envy Contention and unnartural divisions Oppression Fraude And violence From divers of which sins and many other not one person throughout the whole Nation can say that he is wholly free
but all must confesse that they have contributed toward the great stock of National sins and so have increased the treasure of wrath against these dayes of wrath And therefore since according to the language of the Holy Ghost we are a sinful Nation and laden with in-quity and that from the sole of â—he foot to the head there is no soundnesse in us we may justly expect the desolations that are denounced against so great and generall a corruption And as it is our dâ—â—y to humble our selves and to give glory to God the fâ—â—r cher of all hearts by confessing all sins So ough we to be affected and humbled with deepest sense of sorrow for those most crying sins which now we finde by too sad experience to have a more immediate influence upon the destruction of a Kingdom Some of which are Idolatry and Bloodshed That of Idolaâ—ry as it was the sin of our Ancestors so it is the spreading sin of these latter dayes while by a general connivence and almost toleration it hath been several wayes fomented and incouraged the grievous effects whereof this kingdom now begins to feele from multitudes of armed Papists and their abettors And the kingdom of Ireland far more heavily hath felt being brought almost to utter ruine by the intestine wars of Romish Idolaters And for that o her crying and cruell sinne of bloodshed that cals aloud for vengeance besides many murders not expiated and the blood-guilty pardoned did it not go hand in hand with that abominable Idol of the Masse in the dayes of Queen Mary and some of her predecessors when many hundreds of deare Martyrs and Saints of God lost their precious lives in flames and prisons And though severall acts by which that innocent blood was shed have been repealed by Parliament yet to this very day was never ordained such a solemne publicke and Nationall acknowledgment of this sin as might appease the wrath of that Jealous God against whom and against whose people with so high a hand it was committed Now that all the sin and misery of this polluted and afflicted Nation may be bitterly sorrowed for with such griefe of heart and preparednesse for a thorow Reformation as God may be pleased graciously to accept It s required and ordained by the Lords and Commons in Parliament Part 7. E. that every Minister and Preacher of Gods word in the Kingdom of England and Dominion of Wales in their several Auditories and Congregations especially upon the fast dayes Part 8. N. shal most earnestly perswade and inculcate the constant practice of this publick acknowledgment and deep humiliaton for these and all our national and crying sins and likewise the necessity of a personal and national Reformation and shal publish this Ordinance concerning the same That so at length we may obtaine a firme and happy peace both with God and Man That glory may dwel in our Land Part 9. T. and the prosperity of the Gospel with all the priviledges accompanying it may crowne this Nation unto all succeeding ages The parts  In this Parliament Physick for a sin-sick Nation consider these parts As appeareth in 1. The Physitians The Lords and Commons P 2. A Preparative for this physick It s a discovery of the necessity goodnesse of this physick and possibility of a cure A 3. The Patients They are 1. the Kingdome of England and the Dominion of Wales R 4. The Physick it selfe It s Repentance which is divided into 3. parts 1. Confession 2. Humiliation 3. Reformation L 5. The time when it is to be taken It s speedily E 6. The maladies or distempers of the Nation They are infinite in number and hainous in nature amongst which 20. are nominated as chiefe M 7. The Apothecaries who are to compound this physick They are all Ministers and Preachers in the Kingdom of England and Dominion of Wales E 8. The shops where this Nationall physick is to be had It s to be had in publike Auditories Congregations N 9. The ends why this physick is prescribed They are three as 1. Peace with God and man 2. Glory 3. the prosperity of the Gospel for afterwards T 10. The motives to take this physick They are many secretly contained in this Ordinance as hereafter by Gods assistance and your gentle patience may more clearly appeare  PARLIAMENT PHYSICK for a Sin-sick Nation THE FIRST PART CHAP. I. The Physitians are the Lords and Commons assembled in Parliament IN explaining and applying the ten fore-named parts of the late Parliament and Physical Ordinance I purpose God assisting to observe three things that I may avoid confusednesse tediousnesse and unprofitablenesse The first is Order the second is Brevity the third is Plainnesse therefore after the example of Hippocrates I intend to summe up the chiefe Doctrinall Points into briefe Aphorismes or generall Heads in Evangelicall Physick and then apply them to every sin-sick member as may be most sutable to the work in hand which is a Nationall cure which thing is much desired by that great Colledge of Physitians and by me an unworthy and unskilfull yet a well-willing Apothecary to that most Honourable and Nation-curing Assembly APHORISME I. The Parliament of England is a Colledge of State-Physitians It will be needlesse to spend much time in the proof of this point because so much hath been lately written concerning it Master Pryn. Master Bridge as may satisfie any rationall man that will but seriously and without prejudice Polyd Virg. an Italian Archdeacon of wels in Ang hist l. 11 p. 188. Hen. 〈◊〉 study the point Yet give me leave to adde one testimony out of an impartiall Historian who lived long before these disputing and truth gain-saying times and was as little a friend to a Reforming Parliament as any of his function are in these times My Author saith that from the reigne of Henry the first the Parliament of England had such a lawfull and firme power conferred upon it that whatsoever was to be consulted on tending to the well-governing and preservation of the Kingdome that was to be referred to that Councell Moreover he saith that if any thing were either decreed or done by the command of King or people all that was accounted as nothing of no force except it were approved on by the authority of the parliament Furthermore he saith That if any thing were to be taken from or added to the ancient Statutes that ought to be done by the sentence of the Councell Not to be tedious he affirmeth That nothing could be established but what the major part of both Houses then sitting did like of Something else he saith which I leave to thy owne private examination and serious meditation From whence collect these Parliament Positions making good the fore-named Aphorisme and present practice 1. Position That Parliament power is an ancient power Ab Henrico id institutum jure manasse dici possit Reges ante haec tempora non consuevisse
Kingdome A true friend is a Magazine of much good suppose thy old friend hath some defects this new friend may prove more defective it is not with a friend as with a garment or a ship the newer the better this Rehoboam Solomons son found to be too true for his profit 1 Kings 12.6 c. when he forsook the counsell of the old men or Sanhedrin that had stood before his father to give advice and did choose and follow the counsell of young men a cabinet counsell against the great Senate Graves antiqui Senatores Pet. Mart. Et a conciliis fuerant Jun. which then was like our Parliament now in many regards as you have heard before do but read this chapter through and it will give thee a good hint for these Parliament-forsaking times All the world knoweth and England cannot but beare witnesse that Englands Parliament hath been Englands friend many generations Jewel def Apo. part 6. p. 522. even in the time of Popery yea even then the Pope his holynesse was clogged with Parliament Conditions And why we should now think that the Papists will rather defend the Protestant Religion in England then the reformed and reforming Parliament now sitting Monstrum horrendum Britannieum to me is no little wonder diverse come over into this Island to see strange sights I think there is none like this new wonder which many would perswade England the world to beleeve in these dayes to wit That a Delinquent and Popish Army should fight for the due execution of the strict Lawes of the Kingdom and the maintenance of the Protestant Religion in England yea and that against such a parliament as I am perswaded is the glory of the Christian world Ovid never fained such a Metamorphosis and the Legend of lies never fabled its like Certainly this is one of Satans lying wonders 2 Thes 2.9 who is a great friend to Antichrist 〈◊〉 enâ—m Satanae omnâ—a agat Heming Obj. as appeareth plainly in that verse and in this Yorke designe I should like well of your admonition may some man say were it not that the now present Parliament doth go about to bring in an alteration contrary to the minds and votes of the Bishops when they were members of the House of Lords I will give you the answer of Bishop Iewel to Master Harding a Papist in his time Sol. Jewel dâ—f Apo. pâ—t 6. p 521 522. whose words are these You see me herein to bewray some want of skill the wise and learned could soon have told you that in the Parliaments of England matters have evermore used to passe not of necessity by the speciall consent of the Arch-Bishops and Bishops as if without them no statute might lawfully be enacted but onely by the more part of the voices yea although all the Arch-Bishops and Bishops were never so earnestly bent against it And Statutes so passing in Parliament onely by the consent of the Lords Temporall without the consent and agreement of the Lords Spirituall have neverthelesse alwayes been confirmed and ratified by the Royall assent of the Prince and have been enacted and published under the names of the Lords Temporall At S Edmunds Bury Anno Doâ— 1296. Habitorex cum suis â—aronibus Parliamento Clero excluso statutum est In provistone de Mart. Anno Dom. 1272. Read the Statutes of King Edward the first there you shall finde that in a Parliament solemnly holden the Arch-Bishops and Bishops were quite shut forth and yet the Parliament held on and good and wholsome Lawes were there enacted the departing or absence or malice of the Lords Spirituall notwithstanding In the Records thereof it is written thus The King keeping his Purliament with his Barons the Clergy being shut forth it was enacted c. Likewise in the time of King Henry the third yea and that quite contrary to the expresse decrees of the Church of Rome Likewise in the time of Rich. 2. Anno 11. cap. 3. From whence Christian reader thou hast not onely an answer to the former Cavalier-cavill but also a learned confutation of the late Protestation of the tower-Tower-Bishops but no more of this matter Give me leave therefore O England once more to perswade thee as thou lovest thy selfe and tenderest the welfare of thy posterity forsake not thy own friend and thy fathers friend I meane the Parliament of England which hath protested as deeply and ventured as magnanimously for the good of King and Kingdom as ever any did since King Inah his dayes and King Elfreds Regiment THE SECOND PART CHAP. III. A Preparative for this Physick THat flourishing Kingdoms have been ruined by impenitent going on in a course of sinning the sacred Story doth plainly tell us And how neere to such a ruine our sinfull Nation now is the present lamentable face of it doth too apparently shew Parl. Ordin P. And though we should feele the heavy strokes of God yet seven times more it is our duty to accept the punishment of our iniquity and to say Righteous art thou O Lord and just are thy judgements Yet because the Lord who is just is also mercifull and in his infinite mercy hath left the excellent and successefull remedy of Repentance to Nations brought neere to the gates of destruction and despaire O let not England be negligent in the application of it Humble addresses of a penitent people to a mercifull God have prevailed with him They prevailed for Niniveh when the sentence seemed to be gone out against her and may also prevaile for England Thus far the Preparative In which Preparative are severall Ingredients The first Ingredient is Necessity and that in a twofold regard Necessitie 1. Because Englands sicknesse is a mortall or deadly disease which is Impenitencie argued by these words That flourishing Kingdoms have been ruined by impenitent going on in a course of sinning 2. In regard of the neernesse of the mortality and ruine of this impenitent Kingdome implyed in these words And how neere to such a ruine our sinfull Nation now is the present lamentable face of it doth too apparently shew From whence naturally ariseth this Aphorisme That Impenitencie is a Nation-destroying sicknesse APHORISME 2. Impenitencie is a Nation-destroying sicknes Isa 6.10 11. Ier. 29 2 Kings 17. from the 7. to the 19. ver Ier. 8.6 Rev. 2.5 For the better understanding of this Aphorisme consider three things First consider what impenitencie is It is a going on in a course of sinning without repentance This description is in the beginning of the Ordinance Wherein consisider these parts 1. It is a sinne 2. It is a course or trade 3. It is a going on still without repentance for as Christ did destroy the works of the devill 1 Iohn 3.8 so doth Repentance destroy the worke of Impenitencie it is quite contrary to it Secondly consider the grounds of this Aphorisme in generall and these are in number sixe 1. Because it is a great sinne
times on every side went not about to subdue and possesse it but onely to spoyle and destroy it And if it had chanced them to have been over come at any time by Englishmen it availed nothing because other Navies still with greater power in other places were ready on a sodain and unawares to approach upon them c. Also a late writer saith to the same effect Fox Act. Mâ—n pag. 141. that there was an other cause why God did scourge England by the Danes and that was the sinnes of their forefathers who falsly breaking the faith and promise made with the Britains did cruelly murther their Nobles wickedly oppressed their Commons impiously persecuted the innocent Christians injuriously possessed their land and habitation chasing the inhabitants out of house and country provoked Gods anger besides the violent murther of the Monkes of Bangor 1200 praying monkes slain Bede l. 2. c. 2. Angl. Hist and diverse foule slaughters against the poor Britians who sent for them to be their helpers Wherefore Gods just recompence falling upon them from that time never suffered them to be quiet from foraine enemies till the coming of William the Norman From whence it appeareth that a going on in a course of sinning without repentance is a Nation-destroying sicknesse The fourth great change was at the comming in of the Normans into England as appeareth in the Church histories and the sin of the land was the cause of the misery of it as appeareth by many authours I will only quote a few for my purpose Master Fox saith that the cruell fact of Earle Godwine Acts and Mon. pag. 164. and his bloudy Soldiers in murthering or rather martyring the innocent Normans seemed to him to be the cause why the justice of God did shortly after revenge the quarrell of these Normans in conquering and subduing the English Nation by the Duke of Normandy and the Normans that came with him For so just and right it was that as the Normans coming with a naturall English Prince were murthered of English men so afterward the English should be slaine and conquered by the Normans coming with a forein King being none of their Country Gul. Malmes Jornal Histor Rich. 2. They that write the history of the vertuous and blessed King Edward make mention of a dreame or revelation that should be shewed to him in time of sicknesse which was to this effect How that because the Peeres and Bishops of the Realme were not the servants of God but of the devil therefore God would give this Realme unto the hand of others And the King desired utterance to be given him that he might declare the same to the people whereby they might repent but answer was made that they would not repent and that it should be given to another people And so it was not long after to the cruell Normans Thus having seen the cause of Englands misery to be sinne unrepented of unamended give me leave to conclude the forenamed Aphorisme with the testimony of two or three learned writers and so I will conclude with a briefe application of all that hath been said The first writer of our England Nation Guild Brit. natus Anno 493. de excid Brit. Propter desidâ—â— praedicatioâ—â— Episcop sheweth the meritorious cause of the Britains plagues in the dayes of old to be the covetousnesse and rapine of Princes the iniquity and injustice of Judges the idlenesse of Bishops in preaching the gospel and lastly the luxary and evill manners of the common people Another old writer sheweth the cause of the destruction of the Britains to be for these sins Ex hist Câ—rtens that follow in his Declaration When the vulgar and rascall sort were advanced into the places of Nobles they advanced themselves above that their dignity required And through their abundance of riches they surprised with pride 〈…〉 c. Si quis vero eâ—rum mitiâ—r veritati aliquatenus propior videretu in hunc quasi Britanniae subversorem omnia odia telaque torquebantur began to fall into such and so great fornication as was never heard of even among the Gentiles and as Guildas the Historiographer witnesseth not into vice onely but also into all manner of wickednesse whereunto mans nature is inclined and especially into that which is the overthrow of all good estates even the hatred of the truth the love of lyes Imbracing of evill in stead of goodnesse regarding of mischiefe in stead of vertue receiving of the Devil in stead of an Angel of light they anoynted Kings not such as could rule a Common-wealth well but those which exceeded all others in cruelty And if any were perceived to be somewhat more humble and meeke or to be more inclined to favour the truth then the residue him did every one hate and backbite as the overthrower and destroyer of Britain all things whether they pleased or displeased God they regarded alike and not secular men onely did thus but also the congregation of the Lord and their Bishops Teachers without any difference at all Therefore it is not to be marvelled that such people so degenerating and going astray should lose that country which they had after this manner defiled I will conclude the truth of this Aphorisme with the humble acknowledgement and harty prayer of Bishop Ridly in the dayes of Queene Mary a prisoner and a Martyr for the truth of Christ Jesus where you shall finde what caused Gods judgment on England in the late Marian-dayes Fox p. 16 20. The Lord be mercifull saith he and for Christs sake pardon us our old unkindnesse and unthankfulnesse for when he powred upon us the gifts of his manifold graces and favour alas we did not serve him nor render unto him thanks according to the same We pastors were too many of us too cold and bare too much alas with the wicked world Our Magistrates did abuse to their wordly gaine both Gods gospel and the Ministers of the same the people in many places were way-ward and unkind thus of every side and of every sort we have provoked Gods anger and wrath to fall upon us but blessed be he that hath not suffered his to continue in those wayes which so wholly have displeased his sacred Majesty but hath awakened them by the fatherly correction of his own Sonnes crosse unto his glory and our endlesse salvation through Jesus Christ our Lord. From all which authors take notice of these two things 1. That this Aphorisme is true not onely in generall that impenitence is a Nation-destroying sicknesse but also it is true in particular Read the first Cent. of scandalous Minist as it concerneth England and its Clergy 2. From hence take notice that the sinnes of England now are but a crop of the old seed-sinnes of our transgressing fore-fathers ubi multiplicata suerit iniquitas mittet Dominus falces ultores quoscunque elegit ad perdendum illos Mere. and therefore
did kisse the feet of Christ which argued her love Humility is an other simple this appeareth by the humble publican Luke 18.13 Saint Bernard saith Vadam ad por tas inseri ut jam non nisi in sola miserâ—cordia Dei resprâ—emus Bern. Ser. 3. de Annunt I will go to the gates of hell that all my hope may be onely in the mercy of God as you heard before humility is a preparing grace therefore we are commanded to humble our selves under the mighty hands of God 1 Pet. 5.6 Iam. 4.7 8 9. The soul will not draw nigh to God it will not mourne and weep til it be humbled an impenitent heart is a proud heart Needs must the potion of repentance be excellent Humble Addresses Ord. when the simples in it are so precious 2. It is also a succesfull remedy it hath done great yea the greatest cures look over the sacred Scripture-bils and you shall finde that repentance is a never-failing remedy Ionas 3. It prevailed for Nineveth when the sentence seemed to be gone out against her So that the Parliament seemeth to write at the end of the remedy Probatum est Now it is a succeesfull remedy 1. Because it is of divine prescription The Ordinance saith he hath left it to Nations brought neere to the gates of destruction and despaire Math. 4 17. Rev. 2.5 Luke 13.1 2. Because it is of Divine composition Donum opus Dei est Poenitentia the spirit of God who best knoweth the distempers of the soul doth not only prescribe it but also make it 2 Tim. 2.25 3. Because it is of Divine benediction without which nothing can be profitable Nihil ex se profictunt conatus omnes nostri tamen Dâ—â— beâ—â—â—◠〈…〉 Maâ—â— Math. 4.4 the best physicke in the Apothâ—cary shop cannot cure the least disease without Gods blessing Exod. 15.26 I am the Lord that healeth thee 4. Because it is of Divine infusion God doth not onely prescribe and make it but also blesse and give it Acts 5.31 and 11.18 and therefore it is called a supernaturall grace Siâ—â— tuonumâ—â— nihil est in 〈◊〉 Marc. not onely because God doth compound it but doth also give it yea put it into the mouth of a sinner otherwise he would never take it it is so bitter to the sensuall tast of an impenitent sinner 3. Hold a good opinion of the curablenesse of the disease approved by these words in the Ordinance And may also prevaile for England In the judgment of the great colledge or Sâ—â—te Physitians England is not hopelesse or curelesse though it be sicke of a Mortall disease though our sinnes are infinite in numbeâ— and hainous in quality yea gray-headed iniquities yet the mercies of God are more greater and older then they Isa 1.18 Exod. 34.7 There is no sinne incurable but that impardonable sinne against the holy Ghost Math. 12.32 Iohn 5.16 and this sinne is therefore incurable because it is alwayes accompanied with impenitence Dan. Dyke or Repent it contemneth and rejecteth the physick that is offered by the preaching of the Gospell I finde by conference with the people of God that many of them are of Manoah his distrustfull temper Iudges 13.22 who said to his wife we shall surely die because we have seen God so say they one to another we shall surely perish we have seen God who is a consuming fire in more then any ordinary manner of late time not onely in Germany and Ireland but also in England But I finde that the wife of Manoah was of a better beliefe and that upon two good grounds Pet. Mart. in Judg 13.22 as Peter Martyr saith and so am I concerning Englands destruction and that for the same causes and therefore give me leave to comfort you as she did her husband 1. Be of a good cheere God will not utterly ruine this kingdom for if the Lord were pleased to kill us he would not have required and received of us a burnt-offering now certainly God hath put the Kingdome upon the meanes of deliverance God hath required a burnt-offering on fast dayes wherein the whole kingdom hath been sacrificed to God many times weeks moneths yea above a whole yeare almost two yeares together we never read that God did destroy a Nation in the act of publicke Humiliation and a thorow Reformation Look over the 4 forenamed changes of the Kingdom of England and you shall not finde such an Ordinance as this whereby the Nation was put upon a deep and a generall Humiliation and publicke Reformation as now it is And we cannot deny but that God hath received our sacrifices or else questionlesse we had been long since consumed Beleeve it that God that hath prepared Englands heart to pray hath prepared his own eare to heare Psal 10 17. it is observed from this place that when God intendeth any especiall mercy to a Kingdom and people then the Lord doth especially prepare their hearts to pray as he did the hearts of the Israelites in Egypt before their deliverance and therefore it is laid down as a most certaine signe and infallible rule Sâ—t igitur certâ—ssimum signum nondum esse tempus liberationis quando corda nostra ad Deum non suspâ—â—ant Muscul that then God will not deliver when our hearts do not sigh after God though I think there was never more sinning then now yet I think there was never more sighing and crying for all the abominations that are and have been done in the midst of us then now in this kingdome New-Englands teares and in other neighbouring and neighbourly countries Read Zach. 12.9 10 11 12. 2. Rouse up your spirits and rejoyce in the Lord and again I say rejoyce for if the Lord were pleased to kill us he would not have shewn us all these things nor would as at this time have told us such things as these verse 25. Wherefore be of good comfort Pet. Mart. we shall not die Questionlesse God hath discovered to us of late very strange things he hath brought to light the hidden things of darknesse Sed tempur revelabâ—t vestram virtutem convitratorum malitiam Oecolamp Licet igitur nunc traducant sed posâ—ea vos etiam claros reddent Thoph Archiep. Popish Royal Favourite Mystery of iniquity Romes Master-piece Pâ—â—â— Pol. Virg. l. 11. Sir Walt. Ral. Prerog Parl. and hath made manifest the counsels of the hearts of many seeming friends but reall enemies 1 Cor. 4.5 These years of discoveries are the very presages of the day of judgement If ever that place were fulfilled Math. 10.26 27. it is made good in these dayes wherein there is nothing covered which shall not bee or hath not been discovered what strange plots have been preached on the house tops witnesse the Declarations of both Houses concerning England and Ireland which will not onely lay open their malice against God and goodnesse but will also cleere up your
of a State or Kingdom now all the members of it are to be affected with it there is a naturall sympathy which is good and moveth compassion so there is a spirituall sympathy which is the ground of spirituall affection 2 Cor. 11.29 And this is necessary amongst Christians at all times especially in these suffering times Who is weake saith Paul and I am not weake Who is offended and I burne not therefore we are commanded to weep with those that weep Rom. 12.15 If ever the counsell of our blessed Saviour was in season it is now in season Luke 23.28 Daughters of Ierusalem weepe not for me but for your selves and for your children The want of this godly sorrow and heart-smart not onely for those that are our Country men but likewise for all Christian Churches in Europe speake harsh things against us Amos 6.7 8 c. Therefore now shall they go captive with the first that go captive and the banquet of them that stretched themselves shall be removed The Lord God hath sworne by himselfe I abhor the excellency of Iacob and hate his palaces therefore And it shall come to passe if there remaine ten men in one house that they shall die For my own part if I may speake my own thoughts I do not so much feare the destruction of England because of the greatnesse of its sins as because of the littlenesse of its repentance and compassion to Germany and Ireland our neighbouring and neighbourly Countries Duo crimina accusat Amos in proceribus utriusque regni Calv. We put farre away the evil day and cause the seate of violence to come neere as Amos saith Amos 6.3 In which verse the Prophet doth reprove the very Nobles of both Kingdomes Iudah and Israel for two great sinnes 1. Because they did not avert by repentance but provoke Gods anger against them by their proud and tyrannicall government over Gods heritage overthrowing all equity and square dealing with the people of God 2. Because they did live in security Vana terriculamenta and would not beleive the threats of the Prophet but did reject them as vaine and meere Scar-crowes and so they were not touched with any sorrow for their own sins or the miseries of both Kingdoms and so by this meanes Non tanguntur ullo sensu Cal. Solium violentiae Vatab. even their impenitency they did cause the throne of violence to come neere Surely if we compare the state of our Israel with that of old we may say with Solomon there is no new thing under the sunne Eccles 1.9.3.15 Praemium condignum rependentur Vatab. I saw under the sun the place of judgment that iniquity was there and the place of righteousnesse that iniquity was there and what followed the throne of violence but the judgment of God verse 17. They shall be justly and sutably punished Beleeve it brethren there is good cause why the Lord doth punish Justus Dominus rectum judicium ejus etiamsâ— non semper nobis videtur Ferus in Jos 7. not onely subjects but also Kings and great ones in the season of the universal apostasy wherein faith is so rare that it can scarcely be found on earth men are so well acquainted with the artifice of Reservation Equivocation and Elusion For my own part I have often thought that that in Saint Luke 18.8 is now in fulfilling the words are these Neverthelsse when the Son of man commeth shall he find faith on the earth I am sure on 't there is too little in many of our late Protestations and vowes Quid verba audiam cum facta videam if not in our own hearts 3. This generall griefe it is accompanied with a preparednesse for a thorow reformation It must be with us now as it was with the people of God in Ezra his time Ezra 10.1 2 c. They did not onely pray confesse and cast themselves down before the house of God but the people did weepe very sore A great weeping but here is not all there was in them a preparednesse for a thorow reformation verse 3. Now therefore let us make a Covenant with our God to put away all the strange wives and such as are borne of them according to the counsell of my Lord and of those that tremble at the commandement of our God and let it be done according to the Law In which words a thorow Reformation is aimed at as it appeareth by these particulars Die Merâ— Mai. â— Anno 1641. 1. They desired to bind themselves in Covenant with God that they might be tyed the more strictly to it As in the Parliament Protestation 2. It was to put away all and not onely some of their wives though never so deare unto them 3. In that it was to put away all their children though themselves multiplyed if they were borne of strange women 4. In that they were willing to do this according to the counsell of the most holy and scrupulous Reformers According to the Counsell of my Lord and of those that tremble at the commandement of our God 〈◊〉 juâ—ta â—â—gent Vat. tender conscienced men 5. Because they desired that the law of God might be the rule of their Reformation In which preparednesse for a thorow Reformation take notice by the way of two or three things very considerable in these Reforming times 1. Take notice of their Integrity and uprightnesse towards God in that they desired a thorow Reformation according to his word and not according to their own fancies 2. Take notice of their Humility in that they did refer themselves for a Reformation to such as were most able to judge of controversies in regard of learning and piety this was the summe and substance of their desires that all things might be done according to the Law 3. Take notice that this their preparednesse for a Reformation being in conjunction with bitter sorrow for their sinnes was a door of hope to Shecaniah that God would spare his people Israel And truely for my own part Nos quidem Peccatores sumus at Deus noster misericorâ— esâ—â—esipiscentibus ad Dominum convertentibus Fran. this is all the ground of my hope that God will spare England and not destroy it totally and finally I cannot read that God did ever destroy a Kingdom in the act of a deep Humiliation and a thorow Reformation now I hope God will not make Englands ruine a new president of his more then ordinary justice seeing not onely many of the vulgar sort but also the Parliament and Assembly of Ministers do desire to practice the Ordinance set forth for the same purpose wherein not onely a bitter griefe for all sinne but also a perfect reformation is desired and required in the whole Nation Now therefore let us enter into Covenant with the Lord as the Parliaments and Assemblies of Ministers in both Kingdomes have lately done and as the people of God did in Ezra his time when
it not be with Gods House wherein all things are to be done decently and in order 1 Cor. 14.40 Surely if Ministers are especially to looke to their owne flocks over which the Holy-Ghost hath made then Over-seers then the people are especially to looke to their Pastours for food I doe not yet know why the Minister should be tyed to his flock and not the flock to the Shepheard Doe but consider Acts 20.28 with Heb. 13.17 and you shall finde that as your Ministers are to take care to feed the Church of God so the Church of God is to take care how to obey their Over-seers Marke the reasons included in the Text and Exhortation First because they have the rule over you they are appointed as Watchmen for the good of your soules and must give an account of you and themselves and therefore it doth not become you to be unruly much lesse to run away from them and to forsake them ordinarily without leave or a good occasion Secondly because its unprofitable to you though your itching eates be satiâ—fied as you may reade 2 Tim. 4.4 For they shall turne away thou eares from the truth and shall be turned unto fables If your Minister be not worth the hearing complaine of him where helpe it to be had CHAP. XXVI Application of this Aphorisme LEt me speake one word to my fellow Artists and what I shall now say to you God give me grace to practice Behave your selves like good Apothecaries and Masters of your Craft in your Shops be well acquainted with Spirituall Simples be well vers'd in the sacred Text turne over old Bills of former Patients Consider what Physick is most sutable to our Malignant humours in the Body Politique and make your Compositions with such Ingredients as may be most successefull in these Delinquent times carry your Pâ—tions to your Patients Sermone Doctrinae aluntur animae sive operum exemplo quo vivere oporteat Archiepisc Bulga perswade them to take the Catholicall Medicine of Repentance and tell them it s no worse Physick then you take your selves for you may helpe to cure others not onely by your wholesome words but also by your good example such an one saith my Author is onely fit for the Ministerie Let not your Medicine be so dubious as they have beene of old and also of late Pharmacum vocabulum est medium quod tam pro toxico quam pro salutifero medicamento accipi potest Cajus M. Cotton Vial 1. pag. 9. as that men could not tell whether they were wholesome or poysonfull and that perhaps is one cause why the arch-Arch-Bishops and Bishops are not so much as named amongst the Parliament Apothecaries in the Ordinance sure something is the matter Let me speake in the next place to the people of God in this Kingdome of old-Old-England as a Reverend Father not long since spake to the people of God in New-England and that is by way of reproofe and in his very words The use in the second place serveth to reflect a just reproofe therefore upon any that shall despise or neglect the publique Ordinances of God in the Church To the same purpose speaketh M. Hildersham on John 4. for you see here what is confirmed in the whole Church is the great voyce of God and that without contradiction to the holy Saints and Angels if therefore the publique Ordinances be undermined and borne-witnesse against by any that commeth not from the spirit of these Angels but from some evill root in the hearts of the sonnes and daughters of men the report whereof is a vexation of spirit to heare Thus farre the said Author The same Authoâ—â—â—yeth downe a good ground for what he hath said in the proofe of his Doctrine in his second reason Pag. 7. and its this A greater power of Gods voyce is felt under the publike Ordinances then in private Administrations To conclude Let me speake to you Brethren as the Apostle Saint Paul did in his time to the Thessalonians in these words Now we beseech you Brethren by the comming of our Lord Jesus Christ and by our gathering together unto him that ye be not soone shaken in mind or be troubled by spirit or by word or by letter as from us 2 Thess 2.1 2. Let me give you the exposition of some part of the second verse 2 Thess 2.1 â— Calvinus as I find it in the Commentary of Calvin on that place who was in his time not onely the Fame of France but ever since a burning light in the whole Christian world who being dead yet speaketh to this purpose and to good purpose if there be not a heart wanting to receive it There are three kinds of Cozenage or Jugling in the world whereof we are to take heed 1. The first is by spirit Per Spiritum by spirit he understandeth fained prophesies so that the meaning of Paul is as if he had said howsoever Deceivers may pretend the Revelation of the spirit believe them not and he giveth a good reason for it and it s taken from the subtiltie of the Devill which is this Ut fucum simplicibus facerens It s the custome of the Devill to change himselfe into an Angell of light This title impostors steale to themsemselves that they may make a false painting or colouring to the simple and therefore John saith Prove the spirits whether they be of God 1 Joh. 4.1 2. The second Deceit it s by word Per Sermonem whereby we are to understand any kind of Doctrine which false Doctors doe insist on by their reasons and conjectures and pretences that they may perswade men to believe their fictions 3. The third Cheat is by an Epistle Per Epistolâ—m it was an old custome to bring in a falsehand and Letter for a testimony Thinke not deare Brethren that I speake thus to quench the Spirit of God in you no God forbid the Lord multiply his graces in you and poure his Spirit more abundantly on you but I write thus much unto you that you may be kept from the depths of Satan Rev. 2 24. who hath deceived the whole world Rev. 12 9. and deceiveth it still Believe it the Devill is as very a Devill as ever he was Therefore with Peter and John goe up into the Temple together at the houre of Prayer Aâ—â—â— 1. and forsake not the assembling of your selves together as the manner of some is Heb. 10 25. Take heed that under the pretence of New Light you fall not into old errors THE NINTH PART CHAP. XXVII The ends of prescribing this Physick to the Kingdome THe ends aimed at Parl. Ord. T. in the giving and taking this Parliament Physick are three especially 1. Peace 2. Glorie 3. Prosperitie APHORISME 14. The bitter Potion of true Repentance doth bring forth the sweet fruits and pleasing effects of Peace Glorie and Prosperitie For the better understanding of this Aphorisme consider these five things
own braine though his heart be never so found and full of life 2 Sam. 16.1 2. 1 King 11 1 2. 2. Consideration Co-ordinata invicem supplant whether this braine-distemper through ill Aire and Diet may not be helped and supplyed by a Colledge of learned and faithfull Physitians that hurt may not be done to the dammage of the patient according to the ultimate and best intentions of the Master of such a Colledge though for the present it be full ill against his misguided will 3. Consideration De principum pâ—riter atque caterâ— populi commodo in concilio agatur Pol Virg. l. 1â— p. 188. whether the constitution of our mixed Monarchie doth not reserve in its co-ordination a power of resistance in order to its preservation seeing its mixture is a Medium to its fuller safetie Otherwise it should want the Office of a meane coâ—ducing to its end which is Salus populi the health of the Body Politique 4. Consideration Mandamus quod consideratis dictorum negotiorum arduitate periculis imminentibus c. whether the Kingdome be not in imminent danger at thiâ— very time aâ— the King in his Writ of Summons doth teâ—â—â—fie which may cause such a Loyall resistance as may best stand with the felicitie of Head and Body King and Kingdome I know Doctor Ferne and many others are of a contrary mind yet who so looketh on Romes Master-peice and compareth it with the carriages of Plots in these times will at length be convinced that Religion lyeth at the State and all that is deare unto us It s to me more then a nine dayes wonder Bishop Carl. Thank Rememb Qualis causa taâ—is est effectus that such learned men as cannot be ignorant of the Treasonous Plots of unarmed Papists in the happie Raignes of Queene Elizabeth and King James should once imagine that Armed Papists will fight for King Charles and the Protestant Religion 5. Consideration whether His Majesties owne Acts First in helping the Rochellers in case of Religion to resist their King in a more absolute Monarchie And secondly in justifying the Scots in their late resistance and of the same nature that Englands is at this present doe not justifie the Parliament in their scandalized proceedings for the publique good of King and Kingdome in the maintenance of the true Protestant and Reformed Religion Greg. Thym. pag. 11. Against 1. Jesuits and Professed Papists 2. Delinquents and Patentees 3. Atheists and Libertines All which agree in one finall end to betray the Protestant Religion strict Lawes and the just Liberties of the Reforming-Subjects 6. Consideration whether the old practice of the Ephori in opposing against the Lacedemonian Kings Calv. Institut lib. 4. cap. 20. sect 31. the Tribunes of the people which curbed the Roman-Consuls and the custome of the Demarchie in bridling the Senate of Athens doe not argue that its in the power of the States of a Kingdome assembled in Parliament to Act the part of Guardians for the publique safetie in case of urgent necessitie All these Governments even by the light of nature did see a necessitie of a selfe-preservation in some cases I am not ignorant Doct. Owen â— D. that a late Writer who hath bestowed much paines in reading and quoting the ancient and Orthodoxall Fathers for his owne ends making them to call out to Subjects for obedience and to cry out against the Parliament proceedings in the three Kingdomes in these Malignant times To which Booke I will give this short answer That not one of all his Fathers doe hit the nayle on the head they speake not home to the prupose they come not neere the Marke some shoot over some wide some short which will appeare plainly by these Considerations First That those Fathers when they spake to Kings and Empeours Non in sensu diviso sed in sensu compesito did not speake to them as in a Division from their Senatours or Lawes but governing and commanding according to their Imperiall power and custome Secondly When they spake to subjects it was not in a time of Controversie whether the States of those Kingdomes might stand upon their owne guard and seeke the publique good by force of Armes being in danger of finall destruction for then they should have spoken against the Power of the Roman Senate which M. Doctor Bach can never shew Thirdly They were ignorant of the Government of England Politia pactiâ—nata Major pars utriusque concessus Pol. Virg. lib. 11. pag. 188. Bodin de Repub l. 1. 6. 8. which all the world now knoweth to be a mixed Monarchie and is governed by the Major part of the three Estates assembled in Parliament And therefore Christian Reader let not these fore-named or any other Cavalier-Cavils against the Anti-Cavalier Parliament of England cause thee to distaste their Physick of Repentance which consisteth of three parts Confession Humiliation And Reformation CHAP. XXXII More Motives from other Aphorismes 2. IN the second place cast thine eye on the second Aphorisme and thou shal◠〈◊〉 Necessitie a Motive to Repentance Necessitie is above all Lawes it commanded the greatest Conquerours The all commanding power of Necessitie is better knowne of late then in the dayes of our Ancessours Necessiâ—â—â— non habet legem otherwise the Kingdomes of England and Scotland would not have done some things which they have done for their owne and the Kings preservation as they have sufficiently declared Now this Necessitie of Repentance is two-fold first in regard of the 〈◊〉 of Englands sicknesse it s a mortall sicknesse secondly Parl. Ord. P. in regard of the neerenesse of this mortalitie Englands death appeareth in the present lamentable face of it Now therefore as you desire the life of this English Mother-Church so be perswaded to take that Remedie which is prescribed in the Ordinance and compounded in this Booke for the cure of thy selfe a part of her and so of her in thy selfe If necessitie wil not stirre and remove thee off thy seat of security nothing can doe it Necessitie will move the sick party to take Physick when no other argument will prevaile Consider this necessitie Act. 2. Luk. 13 1 2. 3. In the third place cast thine eye on the third Aphorisme and it will move thee to Repentance because Pride is the originall cause of Impenitencie A proud man is a whole man and thinketh he hath neither need of Physick or Physitian Matth. 9 13 Now spirituall pride is the most contemptible thing in the world and most dangerous It s the proper sinne of the Devill the firsâ— sâ—nne that ever was it cast all the Devills out of Heaven downe to Hell Damnabitur cum Diabolo cui non poenites cum Adamâ— 1 Tim. 3 6. And therefore labour to Repent otherwise thâ— pride that puffeth thee up with high conceits of thy owne righteousnesse will cause thee to fall into the condemnation of 〈◊〉 proud Devill 4.
God and there thou shalt heare the voice of Wisedome directing thee what to doe for thy spirituall good Prov. 8.34.35 The place of Instruction it s the House of God and there he is especially to be found who is our Life And therefore by way of encouragement they are pronounced blessed who heare Wisedome speaking to them But marke to whom Wisedome speaketh it s to such as watch daily at her gates and wait at the postes of her doores That is to such as neglect not the publique Ordinances of God M. Cotton giveth a good reason for it and its this M. Cotton on the first Viall Pag. 8. 9. Because the Lord doth more clearely reveale himselfe by his Spirit in the publique Administrations of the Church there he doth delight to poure out all his fresh springs Psal 87 last vers For the Lord commanded the blessing even life for evermore Psal 133 3. Eternall life doth he give in the publique fellowship of his Saints there doth he confirme their callings to them looke unto the Lord therefore for his blessing in this way Therefore if ever you perceive any vice or Spirit to take off a man from publique Ordinances and cause him to sleight them then ever looke at it as a manifest delusion For ever dispensation of God doth but enkindle a more earnest loâ—ging that the Lord should confirme the same by his broad Letters-Patents the publique Word and Sacraments in the Church Yea so farre doe the Saints of God stand hereupon that whatsoever is in private brought unto them to beleeve they will find much adoe to rest satisfied in it untill they see it confirmed in the publique also As men will not content themselves with the Privie-Seale but labour to have the Broad-Seale also Shall men be so carefull for the world and for temporall patrimonies and shall Christians take up every motion in private and sleight publique Ordinances be not deceived whatsoever is brought by the Spirit of God unto you in private will cause you to seeke for more cleare evidence from his loud voice in publique where his voice goeth on more strongly and powerfully convincing the Conscience and breaking downe all temptations and discouragements that might hinder the comfort of Gods people Thus farre and farther goeth that exiled Saint CHAP. XXXIII The Conclusion of the whole Worke. HItherto something hath beene spoken concerning a Personall-Reformation which is required in the Ordinance as it hath beene declared wherein let Christians be very scâ—pulous and herein let them shew as much Zeale as they can this is the right channell for thee to runne in nothing is lost but what runneth beside this is the best Method in Reformation to begin first with our selves and then to proceed on the perfection Heb. 6 1. This is according to that of our Saviour Matth. 7 5. and the Ordinance requireth a Personall Reformation in the first place Parl. Ord. N. Therefore my counsell is that every one would labour to walke in all well-pleasing Col. 1 10. First in all well-pleasing to God Heb. M. Bisâ—â—â— on Colossi cap. 1. pag. 82. â— 12 28. 1 Cor. 7 31. Secondly in all well-pleasing to man either in the Family Church or Common-weale Thirdly in all well-pleasing to our selves preserving the rest and goodnesse of our Consciences Act. 23 1. heb 13 18. But for thy more full satisfaction herein I referre thee Christian Reader to my Author in his learned and Orehodox Comment on the Colossians It remaineth that something be spoken in way of exhortation to a Publique and National-Reformation according to these words in the Ordinance And likewise the necessitie of a Nationall Reformation and shall publish this Ordinance concerning the same I have shewed you in the 17 Chapter what this Reformation is and wherein it consisteth now give me leave to use a few Motives to helpe forward the grand designe this day on foot in the Christian world but especially in England Scotland and Ireland I will be very briefe 1. Bonum quo Communius eo melius Apporve of and helpe forward the much desired Reformation because its better then a private Reformation Every good thing is so much the better by how much its more common Now then if a personall Reformation be good then a Nationall is better for its more common As he that is an Atheist that denyeth a personall Reformation so he is little better then a Papist that opposeth a Nationall Reformation in these Cassandrin-dayes 2. Appolonio â—â—â—sus ad Reformandum velut ad re-coquendum se dedit Quintil. lib. 12. Quid pro Quo Helpe forward the Reformation because of the nature of it its to seeth againe or to re-cooke The spirituall Food of the Church of God was parboyled in Henry the eighth his time it was but halfe-sodden in Edward the sixth his time it was reboyled but in the Marian-dayes as of old so of late it hath been handled with foule fingers many poysonâ—ll Doctrines have beene mixed with the pure Word of God 〈◊〉 the pretence of a Purgation and cooked out after an Italian and French-fashion Insomuch that the Papists themselves did brag and boast that we were come to them and not they to us and that there was now a visible Church in England To speake the truth and to shame the Divell In Cam. Where Bishop Wren was Master all things in our chancells were prepared even for that abominable Idoll of the masse I have often thought that Peter-house-Chappell might have bin presented to the Pope for a New-yeares gift with much acceptation in Rome it selfe This Reformation is a change for the better Reformare est in meliorem forman redigere otherwise it would prove a Deformation the word signifieth to polish anew Thinke not that the Parliament of England with such a learned and Pious Synod as England hath not knowne its second will doe any thing as neere as they can which shall tend to the dishonour of God or disgrace of Religion 3. Be willing with a thorow Reformation Superstitio damnatur Aquinas in Mar. for whatsoever is not of God in his worship is in vaine and to no purpose It will neither please God not profit the soule Matth. 15.9 mark 7 6 7. In vaine doe they worship me teaching for Doctrines the commandements of men In which words our Saviour doth send all Superstition to Hell all outward Ceremonies and washings are to no effect without his Benediction which onely goeth along with his owne Ordinances What wise patient will lay out his money for and spend his time in taking Apothecarie Drugs that have no healing vertue in them we use to say As good never a whit as never the better Consider that place Col. second Chapter vers 22. Which all are to perish with the using after the Commandements and Doctrines of men Take Samuels councell and turne yee nor aside from God and his Word for then should yee goe after vaine things which
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
this Island into a Valley of Achor in this thy day of Trouble Josuah 7.24 25 26. Hosea 2.15 But in this generall Commotion take these two Directions 1. Take Josuah your Deliverer along with you goe not n confusedly without Parliament-direction If God hath placed them as a Pilot to guide our Ship in case of necessitie to avoid Shipwrack in this our present Storme and tempestuous Euroclydon Acts 27.14 fall to your Tackling at their command Josuah 7.24 It s a dangerous thing to suffer every passenger to turne Master in a boysterous and rough Sea 2. Take Achan and all that he hath Josuah 7.24 Leave not a Hoofe behind Exod. 10.26 * Non cedie Moyses ctiam Regi in his quae ad Dei cultum pertinent non paitrurquic quä detrabi verbe Dei Sic summâ— studie resiâ—it ne quid cultui Dei deâ—resent utinam multi talet Moyses essent Ferâ—s Moses would not yeeld to the King himselfe in things that did belong to Gods worship he would suffer nothing to be taken away from the Word of God he did resist as much as he could that the worship of God might not suffer any â—â—cay or abatement O that there were many such Moses So farre 〈◊〉 Author And so farre let Englands Parliament and Assembly of Ministers goe in Goas Name and with the unanimous consent of the three Kingdoms yea let the whole Christian world say to the Pope of Rome as father Abraham said to the King of Sodom Gen. 14 22. I have lifâ— up my hand unto the Lord the most high God possesour of Heaven and Earth that I will not take from thee a thred even to a shoe-sachet and that I will not take anything that is thine lest thou should'st say I have made Abraham rich Which wealth will be like the wedge of gold and the Babilonish garment to our Israel Josuah 7. What reason is there that the Kings daughter the Spouse of Christ whose clothing is of wrought gold Psal 45 13. should put on the menstruous garment of the Whore of Rome Beleeve it Christian Reader God is wise enough to prescribe his owne worship Christ Jesus the Bishop of our soules is as faâ—hulâ— to him that appoynted him as Moses was in all his House Heb. 3 2. 1 Pet. 2,25 Obj. Many of our Ceremonies are warrantable by the Leviticall service of God under the Old Testament they had Altars and Organs and white Linnen garments for their Priests c. and why should we be against them under the Gospell Sol. It s true they had all these under the Old Law and in their season they were usefull but under the New-Law they are out of date and uselesse like an old Almanack or weekly Intelligencer at a moneths end And therefore Paul calleth them weake and beggarly Elements Gal. 4 9. These Ceremonies and Rudiments were to continue but untill the time of Reformation In spirituali intellectu non proprie sensu Dion a Rickel Carthu Thcoph Aquin. Heb. 9 10. which time is come yea farre spent God doth not like we should worship as the Jewes did but as the Jewes should that is In spirit and in truth Joh. 4 24. That is in a spirituall way and not in a sensuall carnall manner as the Iewes did to whom all things were under a shadow and representation Obj. God hath winked at things amisse amongst us all this while and why may not the Parliament winke at something things out of Order Act. 17 30. Despiciens Montan. Hieron Sol. It s true God did winke but in winking he did despise what was amisse and the word signifieth no lesse why should we willingly retaine what God despiseth when we may be freed from it Againe t is true God did wink but now his winking time is out he will wink no longer he calleth and commandeth every man every where to repent God did never put England so fully upon the worke of Reformation as he doth this day Methinks I heare the Parliament crying like Moses in the gate of the Campe and saying Who is on the Lords side let him come unto me and put his sword by his side O that as then so now all the sons of Levi would gather themselves unto the Lords Battel Exod. 32 26 27 28. It is supposed by a late and learned Writer that an Oath of Pacification and Accommodation on the Queen's Part may settle the Kingdome in a happy condition without any more stirre about a Reformation Sol. Christian and judicious Reader doe but consider soure particulars and so I will leave thee to God and the Word of his grace which is able to build thee up c. Act. 20 32. Consider first the frailtie and uncertaintie in such foundations as Oathes are Secondly the Evasions and Machinations of a reconciled Enemie Thirdly the Inconsistencie of our principles and theirs Fourthly the Complexion and Obligation of our late Protestations and Covenants and tell me if there can be any Security but in something beyond an Accommodation even in a Personall and Nationall Reformation which is call'd for in this Ordinance That so god may be glorified in his owne way in our Day of Salvation and the Land may enjoy a firme and happie Peace both with God and Man c. There is an end of the Controversie FINIS A generall Receipt for all Diseases Spirituall containing the Elixar of Parliament-Physick for a Sin-sick Nation TAke a quart of the bitter water of godly sorrow and put into it as much of these foure Evangelicall Simples Humilitie Faith Hope and Charitie as thou canst get at the Apothecarie-Shops at any price bâ—yle all these together on the Altar-Coales of a heavenly and well-ordered zeale against sinne till the black-reeke and fume of thy corruption arise in thy heart offend thy stomack and stinke in thy nostrils then straine all through they white Linnen-Cloth of Christs spotlesse righteousnesse and putting in the powder of Patience drinke this Potion of Repentance off burning hot next thy heart every Fast-day in the morning cover thee warm all the moneth after with as much amendment of life as thou canst beare walke up and downe in thy calling as much as thou canst untill thou vomit up all the Crudities and flegme in thy stomack and purge out all the filth in thy heart And then through Gods blessing thou shalt recover speedily thou shalt be able to fight under the Banner of Christ manfully and for ever after thou shalt enjoy thy personall health if thou canst live in the wholesome aire of a Nationall and thorow Reformation Probatum est