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 It s true they had all these under the Old Law and in their season they were usefull but under the New-Law they are out of date and uselesse like an old Almanack or weekly Intelligencer at a moneths end And therefore Paul calleth them weake and beggarly Elements Gal. 4 9.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
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
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
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-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
shewed himselfe a man after gods owne heart verse 22. And take heed that God saith not of us Virtutem Deo nemo acceptam resert as Aristotle did of the prosperous men in his dayes They doe not acknowledge God the Author of it what greater Ingratitude what greater impietie can there be in the Christian world Omnes immemorem beneficiâ— oderunt Cic. All men hate an ungratefull man Fifthly For the last Consideration what the grounds of this Aphorisme are I will give you these three 1. The first is taken from the nature of Repentance which is not onely a fruitfull grace but also bringeth forth fruit sutable to its kind Gen. 1 12. Now as the fruits of impenitencie are Discord Civill Warre Shame and Adversitie Deut. 28. So the fruits of Penitencie are Peace Glorie and Prosperite as appeareth likewise in the same Chapter at large 2. The second ground is taken from the nature of Gods promises they are not onely fruitfull but also correspondent promises Psal 48 11. We begin to feele that Peace is a good thing Carendo potius quam fruendo Psal 1.3 such is the nature of man that he priseth a blessing by wanting it Everie promise is like that tree planted by the river side which bringeth forth its fruit according to its kind in his season Now God promiseth peace Prov. 16 7. when our wayes please him now we are sure God is well pleased with Repentance 3. The last ground is taken from the nature of God himselfe Ratio eptima declinandi poenas inpoenitentia consistit Rodolp Gualterus who is so gracious and of so sweet a disposition that if a Nation turne from the evill of sinne God will turne from the evill of punishment Jâ—â—ah 3.10 If wee turne from sinne that is a Peace-breaker then God will turne to us who is a Peace-maker This Abraham Isaac and Jacob found to be true by experience so did Joseph and Jeremiah Jer. 20.3 The three Children and Daniel could tell you as much Mordecai and the Jewes bate witnesse to this Truth By the way thinke not that when I say Peace is a pleasing effect and the sweet fruit of true Repentance that I meane such a Peace as the new Irish Pacification is which I cannot but apprehend to be very dangerous to these three united Kingdomes unlesse some speedie check be given to their proceedings and mercilesse intentions Believe it they who have committed the most outragious and barbarous Cruelties that have ever beene heard of in the Christian world cannot so soone turne good subjects to King Charles and true friends to the Protestant Religion without either Repentance or submission Let Oxford say what can be said for their Irish Assistants it s an ill Omen to Religion when the Fox is set to keepe the Geese or to use the sacred phrase when Cain is set to be Abels keeper Gen. 4.9 I doe expect the returne of Cains answer Am I my Brothers keeper CHAP. XXVIII Application of this Aphorisme EXamine the truth of your Repentance by the former significations of the word Repentance 1. Doth thy Repentance spring out of the Radix and Root Chaâ—am Assimilatur enim filiquis peccatum dulcedinemhabens asperitatem Theoph. Then thou art wiser then before thou art conscious of thine owne former folly as the Prodigall was when hee left his Trough and Swines-meat his sinfull and huskie pleasures and went to his Fathers Diet being come to his right and ripe wits Luke 15.16.17 This new Diet of the Prodigall its Bread from Heaven Divinis mysteriis divino pane communicans Theoph. the Mysteries of Salvation the Word and Sacraments Is it thus with thee Christian Reader Doest thou now with the Bee finding an emptinesse in all these Terrene flowers even in their glorie and Spring-beautie and May-sweetnesse flee to some other untill it be a better flower which are the Promises in the Fields of the Old and New Testament And from thence dost thou suck the Honie of divine knowledge and consolation then its a signe thou art wiser then a naturall and impenitent foole 2. Doth thy Repentance grow out of the Root Nacham Then thy minde is changed thy judgement altered with griefe for thy former madâ—esse 3. Doth thy Repentance arise from the Root Shobh Then thou doest with the Prodigall returne to thy heavenly Father Longinqua Regio est oblivio Dei Aug. from whom thou didst goe into the farre-Countrey of Oblivion forgetting God thy selfe and the end wherefore God gave the Talent and Portion which thou hast If it be thus with thee then thou art a true Convert blesse God for it but if thou art the old man still a Swearer a Whore-master a Drunkard still Quam diu male agebat extra seipsum erat non manebat in sua ratione rest not contented in serving thy base Swinish lusts but labour to repent for all the while thou livest in sinne thou art beside thy selfe and livest in Bedlam It may be thou hast high thoughts of thy owne wit as the Sluggard who thinketh himselfe wiser then seven men that can render a reason Prov. 26.16 Yet thou art a sluggish foole still if thou doest not arise out of thy Bed of Securitie and Idlenesse and labour to worke out thy salvation with feare and trembling by getting the Oyle of grace into thy Lampe and heart Matth. 25. THE TENTH PART CHAP. XXIX The Motives to take this Parliament-Physick of Repentance THese Motives are contained within this Ordinance vertually and inclusively though not formally and plainly set downe APHORISME Parliament-Physick is alluring Physick For the better understanding of this Aphorisme consider these things following First what it is to allure to allure signifieth to entice to move Solicitare qua solo-citare ve suo loco move or stirre up to any thing The Apple in Paradise is said to allure Eve to pull it downe and eat it 2 Pet. 2.18 Hosea 2.14 I will allure her and draw her into the wildernesse and speake comfortably unto her Secondly consider how many wayes it doth allure 1. Nulla spâ— solicitor Plin. l. 9. Epist It doth allure by faire words whereby hope is stirred up and quickned in the soule of a doubting Christian Hosea 2.14 I will allure her and speake comfortably unto her So this Parliament-Physick doth allure by speaking comfortably to the Kingdome as you have heard it telleth the Kingdome that there is hope still in Israel concerning the matter in hand 2. Aut spem metumve ostendendo allicio It doth entice by foule words by threatning speeches by generating feare in the heart So Schoole-masters allure their Schollers to their Bookes even by threatning them with the Ferula or Rodde So the Lord did entice and draw Niniveh to Repentance by threatning their destruction within 40. dayes Thus this Parliament-Physick doth more the Kingdome of England and Dominion of Wales to a speedie Repentance from the dangerousnesse of
own braine though his heart be never so found and full of life 2 Sam. 16.1 2. 1 King 11 1 2. 2. Consideration Co-ordinata invicem supplant whether this braine-distemper through ill Aire and Diet may not be helped and supplyed by a Colledge of learned and faithfull Physitians that hurt may not be done to the dammage of the patient according to the ultimate and best intentions of the Master of such a Colledge though for the present it be full ill against his misguided will 3. Consideration De principum 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.
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
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
Whereas ye call the Doctrine of Christ that now by Gods great mercy and to your griefe is universally and freely preached A Parliament Religion A Parliament Gospel for such sobriety becometh you well and may stand you in stead when learning faileth ye might have remembred that Christ himselfe at the beginning was universally received and honoured through this Realme by assent of Parliament And further that without Parliament your Pope himselfe was never received no not in the late time of Queene Mary Yea and even then his Holinesse was clogged with Parliament conditions that Whatsoever had been determined in Parliament and was not repealed were it never so contrary to his Will and Canons should remaine still inviolable and stand in force otherwise his Holinesse had gone home again Such Master Harding is the Authority of Parliament Verily if Parliaments of Realmes be no Parliaments then will your Pope be no Pope therefore as you now call the truth of God which we now professe a Parliament Religion and a Parliament Gospell even so with like sobriety and gravity of speech ye might have said Our Fathers in old time had a Parliament Christ And your late fathers and brethren had of late in the time of Queene Mary a Parliament faith a Parliament Masse and a Parliament Pope I pray what is the English of all this Pâ—lyd Virgil Angl. histor l. 11. p 188. Hen 1. but the sense and meaning of that which Polydor Virgil said long ago in his History concerning Henry the first and his great Councell of State whose words are these in English After the French custome they called the Councell in their usuall dialect a Parliament which every King in the beginning of his reign was wont to call that therein if any thing either in the old Statutes or Laws were to be taken away or added again it should be done by the judgement of that Senate and that afterwards as often as the State of the Kingdom required Suo arbitratu he called another Assembly I might write down the first conclusion of the Councell of Basill in the time of Hen. 6. but it would be too tedious thou mayest read it at large in the Acts and Monuments of our Church where thou shalt find that as the authority of a Generall Councell is above the Pope so the authority of a Generall Assembly of a Kingdom is above the King who is to be subject to Lawes according to the first institution of Kingly government in the whole world And therefore in the judgement of that Councell Fox p. 684. Hen. 6. printed Anno 1576. all such are to be esteemed as flatterers who attribute so ample and large authority unto Kings that they will not have them bound under any Lawes for such as so do say talke otherwise then they think I cannot omit the determination and plaine English of a most skilfull Lawyer in his time which is this There is no King Carpzorius de Capitulatione Caesarea cap. 1. or chiefe Commander in the whole Christian world whose power may not be restrained by the Orders and Degrees of a Common-wealth by vertue of their Compact and Agreement at first Such as would cast our government into the mould of the Jewish Monarchy cast it into a bounded mould Jun. Tremel in loc Sâ—c volo sic â—ubeo violentum genus domâ—nandi est tyrannicum neque unquam potest esse diuturnum Pet. Martyr 2 Sam. 5.3 Intrum est foedus ut dominatio esset Pia. Justa Clemens ut rex populum secundum jura ac leges gubernaret populus autem ei pareret Mart. in loc and stinted jurisdiction 2 Sam. 5.3 The Elders of Israel and David made a conditionall Covenant Davids goverment was not arbitrary An Arbitrary Government is not onely violent but also tyrannicall and cannot be perpetuall and therefore Kings ought alwayes to have before their eyes that great charter Deut. 17. for the law of God is to be the Schoole-dame of Princes and their line and rule by which if they square all their counsels and actions they shall not erre and therfore David in the 101. Psal did willingly oblige and binde himself to three things 1. that his government should be pious 2. just 3. mercifull as appeareth plainly in that psalme Also you shall find the same confirmed 2 Kings 11.17 which was that the King should governe the people according to Laws and Statutes and that they should obey him so commanding This was not saith the same authour a new Covenant but the renovation of the old which Athaliah had broken They that write concerning the Sanhedrin Joseph l. 4 c. 17 the highest Court amongst the Jewes Numb 11.16 which continued untill the time of Herod who put it down to set up a Tyrannicall government of his own make it differ very little from our English Parliament First Mosâ—s Kot◠〈…〉 in regard of the number it was the fullest Court there were 70 Elders in it and the Nasâ—or Prince did sit in the midst of the halfe circle Secondly in regard of the place it was in the chief City the Metropolis of the Kingdom Ierusalem Thirdly 〈◊〉 Nâ—m 〈◊〉 in regard of their Election there were 6 chosen out of every tribe except out of the tribe of Levi out of which onely 4. were elected Fourthly in regard of their power which was very great 1. Galatin l 4. c. 5. There was no Appeale from this Court 2. It s authority continued in the vacancy 3. The authority of the Prince did not infringe the power of this Court Lastly 〈…〉 â—â—op Hâ—â—od Sabellicuâ— Grinâ—ston in the lives 〈…〉 Domit an 〈◊〉 they that would cast our Government into the mould of the ancient Roman Monarchy will misse of their much desired Boundlesnesse and absolute Monarchy for it plainly appeareth by Roman Histories That the Roman Senate did not onely elect and confirme their Emperours but did also oft times exercise a judiciary power over them even beyond coertion or restraint The Emperours themselves were willing with it many of them Hâ—c pâ—o me uâ—e e si justa â—ape a 〈◊〉 contra me si inâ—usta and therefore Dion prayseth Trajan the Emperour because when he set a Tribune over the Praetours and put a sword into his hand he said to him after this manner Use this sword for me so long as I rule well but use it against me if I command unjust things Therefore the Emperour promiseth that he will do nothing Contra jus contrary to Law and Equity Imperator in â—od lib 4. that so his decrees may be of force in the places of judicature and that they ought to be of no force if it be apparent that they swerve from the right line of Justice Moreover he saith Vt revera mapus imperio est that the power of the Roman Empire doth so much depend on the authority of the Law that its greater then the Empire It s true the
Christians then did chuse rather to fly or suffer then to resist and that upon good grounds as it s conjectured First because they were private men not Senators Secondly Privati grassatores Par. because those Emperours did not against their owne and knowne Lawes so that they were not private assaulters Thirdly because they might have done themselves much hurt in not being able to resist them being farre lesse in number then the unconverted Romans and seeing they had not a sufficient Militia amongst them for though Eusebius saith Lib. 8. cap. 11. a whole City of Phrygia was burnt professing Christianity without resistance and that twenty thousand Martyrs were burnt in a Temple yet we finde not that they were fitted for their owne defence It s otherwise now as appeareth by Parliament Declarations and men in Armes Blessed be God for the Militia of the Kingdome Thinke not this Parliament and Nationall Defence to be either a new trick or an unjustified shift in case of publicke necessity First it is not a new trick Polydor Virgill testifieth that when Edward the Confessor had extracted a few and those most healthfull Lawes out of the old Lawes of the Britaines Pâ—l Virg. Ang hist l. 8. Saxons and Danes he established them both for his own use as also for the benefit of his people whose health and welfare he laboured as his owne But when the Normans came in then new Lords new Laws Velut optimam partem vitae repetiverunt armis But what did the people now they did not onely complaine that they had lost their Lawes which they called the Common Lawes but they did fight for them as for the best blood in their politick body the veines of the Kingdome which thing my Author doth not condemne Many are the examples in Historie of Subjects that have defended themselves in all ages against the assaults oppressions and groundlesse wars of mis-led Princes which act of self-defence the very Heathens have justified and Protestants also Isocra pag. 108 Cicer. pro Mil. Cicero Tusc Quaest 1 2. not onely by the Lawes of nature but also by the Law of God and Man Our owne domestick examples of the long continued Barons wars are not unknown to the learned who in King Iohns time King Hen. 3. Edward the 2. and Rich. 2. reignes tooke up Armes against these Princes for the just defence preservation and establishment of the Laws and Liberties of the Kingdome Math. Paris Holins Walsingh Speed stow Math. Westm Fab. even in times of Popery which act of theirs hath beene justified by the learned both in Law and Divinity long since By meanes wherof our Kingdom hath quietly enjoyed those Lawes and Liberties which otherwise had beene long agoe utterly lost and the Kingdome with them From all which discourse I hope it will cleerely appeare to all the world that the present Parliament of England hath but discharged that trust which belongeth to it as that great Colledge of State-Physicians which under the great Iehovah that healeth Israel Exod. 15.26 is our most honourable and best Apothecary As also that according to their owne most religious and seasonable protestation they have not invaded that property which belongeth to the Crowne of England whiles they have beene forced to stand on their owne guard in labouring and sweating out the Kingdoms health and prosperity I am not ignorant that some object against the present Parliamentary proceedings Uâ— aliquando essetis severi judices adhibâ—ndo medicinam reipublicae Cicer. pro Sest which are extraordinary in many particulars I confesse yet I cannot be so blinde as not to see a more then an ordinary necessity of new and almost desperate cures for a most strangely-distemperd Nation All that hath been or can be said to any purpose in way of opposition by the most impatient patient may be reduced into these five objections As 1. That all that is done is against the Law of God 2. Against the Law of Nature 3. Against the Law of Nations 4. Against the prerogatives of Christian Princes 5 Lastly against the practice of the primitive Church But all these and more objections are in part though not so sully as might be answered in the Explication and Application of this present Aphorisme and in the latter end of this book in the first motive to repentance The Parliament of England is a Colledge of State Physicians Now having by Gods assistance and your gentle patience set your judgement right in these irregular dayes wherein men labour to divide and to keepe at a distance what God and our Ancestours have joyned together in the happy estate of a mixed Monarchy give me leave to end this Aphorisme by way of exhortation as well as information both are equally necessary in ignorant and backward times In the first place Most Honourable Senatours I cannot but thankfully acknowledge you the repairers of our breaches the restorers of paths to dwell in and the Saviours next under God of our almost ruined Church and State And I pray the great Moderatour of the Universe who hath miraculously congregated preserved directed and prospered your honorable Assembly hitherto still so to go along with you in all your wayes as that all your consultations may be crowned with a succesfull issue so that the present times and all succeeding ages may deservedly call your Honours the raisers up of the foundations of many generations Yet withall I humbly crave most sacred Sanhedrin a licence from your highest Court of justice to put your colledge of State Physicians for ever in minde but of one old saying not altogether unnecessary or unbesuiting your most sublime contemplations for the publick-weale of this sin-sicke Nation which is and it is but this Physitian heale thy self take your own physicke of repentance Prov. 16.7 When the waies of a man please God he will also make his enemies at peace with him Piis hostes conciliantur Ludo. Lavat which is an onely remedy for your Parliament distractions as well as for our Country calamities and I verily beleeve though I thus speake that many of you did not onely intend this Ordinance for your brethren but also for your own selves and have been mindful to give the whole Kingdome a good example in the first place go on and perfect your repentance and God the onely peace-maker will perfect your peace for we are sure that repentance doth please God Pro. 16.7 In the next place give care O England to Solomons advice Amici veteres non sunt deserendi who was the Prince of peace in his dayes Prov. 17.10 Thine own friend and thy fathers friend forsake not That is forsake not such as have deserved well of us and our forefathers when they come into danger and want our help for it is ingratitude to them Magnus thesaurus est amicus bonus praesertim quem sidum esse dicitur non convictu perspeximus Lud. Lavat and dangerous for a
it is a sinning-sin as one calleth it Rebell is â—â—at rebellione aeterna Vat. It is called Rebellion Ier. 8.5 it is a high aggravation of sin Mat. 11.20 Rev. 2.21 2. Because it is a Diabolicall sinne the Devils neither can neither will repent their impenitentiall hearts are so hardned 3. Because it is a wrath-treasuring sin Rom. 2.5 by it they treasure up wrath against the day of wrath 4. Because it is a Nation-unfencing sin Isa 5.2 5. It causeth God to pull up his hedge about his Vineyard and Church and so to fall to ruine and all kind of mischiefe 5. Because it is a Physick-rejecting sin Mat. 23.37 Ye would not come under my wings to be healed and refreshed Iohn 3.19 The contempt of Physick doth more displease the Physitian then the loathsomnesse of it doth trouble him 6. Because it is a sin-finishing sin Iam. 1.15 Then sin is finished when a man resolveth to live and lye in it though it cost him his life Now is thy sore without remedy 2 Chron. 36.16 There is no promise in the Word of God to an impenitent sinner that will not turne and live It is not so much falling into the water that drowneth but the lying in it So it is not so much the falling into sinne as the lying and continuing in sinne that damneth the soule Thirdly consider the Demonstration of this Position in-particular as it concerneth this Nation wherein we live To this end let us a little look over the foure great changes of England in former times and we shall finde that the sinnes of our fore-fathers which were not repented of were the meritorious cause of their long-since past miseries Lam. 3.39 The first great change was at the comming in of the ancient Romans into England which was a thousand years after the beginning of the fable of Brute and in the daies of Iulius Caesar Rich. Pak Chron. pag. 2. Briâ—o de Britoniâ— Polyd. Virgil p. 27. Ang. hist Bede l. 3. c. 1. Now we cannot imagine but that then the Britains were under their Heathenish Government as so many Brutes like the ancient Romans before their calling to be Saints Rom. 1. worshiping and serving the creature more then the Creator who is blessed for ever Amen The second great change was at the comming in of the old Saxons Bede l. 1. c. 24. Hist Ang. Now Bede in his History doth plainly prove that their impenitencie was the cause of their punishments as a pillaging and a spoiling war c. They abused their quietnesse and plenty and grew to a loose and wanton living whereupon all manner of lewdnesse followed straight after especially cruelty hate of truth and loving of lies Insomuch that if any were gentler and more given to truth then others they would work him all the spight and hurt they could as a common enemy of the Country This did not onely the Seculars but also the Clergie it selfe and the heads thereof giving themselves over to drunkennesse pride contention envie and such other wickednesse casting utterly from them the sweet yoak of Christ In the meane time a bitter plague fell among them for their corrupt living consuming in short time such a multitude of them ut vivi mortuos sepelive nequirent that the quick were not sufficient enough to bury the dead And yet for all that they remained so hardned in sin that neither their friends death nor the feare of their own could cure the Morain of their soules Polyd. Virg. l. 3. P. 61. which daily perished through their sinfull living Whereby a greater stroke of Gods vengeance ensued upon the whole sinfull Nation as appeareth in the 15. Chapter of the same Historian whose words are to this purpose To be short the fire once kindled in the hands of the Pagans the old Saxons took just revenge on the wickednesse of the people not much unlike that fire of the Chaldeans which being kindled consumed the City of Jerusalem So also this fire of vengeance the wicked Conquerour kindling it or rather God the just Judge disposing it raged first upon the Cities and Countries next unto it Bâ—de l. 1â— 15. after from the East sea unto the West overwhelmed all the whole Island without any resistance made to quench it Both publique and private houses were over thrown to the ground the Priests were slain standing at the Altar the Bishops with their flocks were murdered without respect of their dignity neither was there any that would bury their slain Some of the miserable leavings being taken in the hils were there killed others being starved with hunger were fain to creepe out of their caves and buy their victuals at their enemies hands with sale of their liberty for ever if yet they were not killed out of hand others fled over the seas with a heavy heart others tarying still in the Country in feare of death and lack of food lived full miserably in the mountaines woods and cliffes The same authour saith in another place that among many other of their horrible doings â—â—b 1. c. 22. which their own Historiographer Gildas doth lamentably set forth in writing that they never took care to preach the Gospel of Christ unto the English and Saxons which inhabited amongst them in the land Also in another place he saith Lib. 3. c. 1. they that is the old Britains were defiled with the filth of Idolatry The third great change was at the comming in of the Danes who did in time much hurt in this kingdom as appeareth by the Acts and Monuments of our Church I will give you the testimonies of two sufficient witnesses An ancient writer Hâ—sto Cariana In Aâ—g orum quidem Ecclesia Primitiva Religio clarissi merespâ—endaâ— ita ut Reges ac Reginae Principes ac Daces Consules Barones c. in an old Manuscript saith to this purpose concerning the invasion of the Danes into England In the primitive Church of the Englishmen Religion did most clearely shine in so much that Kings Queenes Princes and Dukes Consuls and Barons and Rulers of Churches incensed with the desire of the Kingdom of Heaven labouring and striving among themselves to enter into a solitary life and voluntary exile forsooke all and followed the Lord But in processe of time all vertue decayed among them so much that in fraud and treachery none seemed to be like them neither was any thing to them hatefull and odious but piety and justice Neither any thing in price and honour but civil war and shedding of innocent blood wherefore Almighty God sent upon them pagan and cruell Nations like swarmes of bees which neither spared women nor children as Danes Norwegians Gothes Suevians Vandals and Frisians who from the beginning of the reigne of King Ethelwolfe till the comming of the Normans by the space of 230. yeares destroyed this sinfull land from the one side of the sea to the other from man also to beast for they invading England oft
we may justly expect that the same righteous God should put in his sickle and sithe as then to the cutting down of a sinfull people who seeme to inherit all their fore-fathers foule manners as well as their faire Lordships What hinders our speedy ruine May not the Lord say of England as of Israel Ier. 8.6 I hearkned and heard and no man spake aright no man repented him of his wickednesse saying what have I done every one turneth to his course as the horse rusheth into the battel CHAP. IV. Application of this Aphorisme THe consideration of this point doth cleere up the Righteousnesse of Gods proceedings in the way of punishment God doth not destroy a Nation without just cause Israels destruction is of himself Tu tibi exitii autor es ne id mibi ascripseris qui auxilio tantum tibi sum non exit o. Mâ—â—â—rus Hosea 13.9 God doth not destroy a Nation without just cause and weighty reasons Isa 5. unto the 8. verse God doth rather exercise his justice then shew his power in ruinating a Nation and depopulating a Kingdome it is only impenitency that causeth Gods impatiency this we see plainly in his dealing with the old world Sodome Egypt and his own people in the howling deserts and wildernesse of sin Ierusalem was destroyed because it would not be saved they refused to get under the healing wings of that al-curing Hen the Lord Jesus Christ Nos malorum autores Oecelamp Math. 23. towards the latter end God destroyed the seven Churches in Asia not without good cause why Rev. 2. and chap. 3. Omnis iniquus est 〈…〉 apud Râ—ges loâ—â—m non â—aheant Regna flâ—ebunt justitia alus vi tutibus firma 〈◊〉 Cardinales Episcopi qui Reges septunt eos cont a puâ—â—orem eligionem acceadunt Lavat Concupiscentiae vero militaro dicuntur lyranno peâ—cato morem gerentes militia sua per membra corporis perfungentes Heming Let neither Nation or person therefore blame the Lord chiefe Justice of the whole world in punishing but themselves for sinning against him for he cannot but do right such is his infinite perfection in this attribute of justice as wel as in any other so shal you set the saddle on the right horse and glorify God by justifying of him as it becometh a conscience-convincing and selfe-condemning sinner Gen. 42.21 Lament 5.16 Woe unto us because that we have sinned 2. The consideration of this Aphorisme doth also tell us and that plainly even unto a full conviction that every impenitent and ungodly man is an ill Statesman though a Peere of the Kingdom and an ill Common-weals man though a Parliament man thou art an Achan a troubler of Israel all that goe on in a way of sinne against God are a generation of vipers and destroy the Common-wealth as much as in them lyeth what they build up with one hand they pull down with an other Eccles 9. last verse One sinner destroyeth much good 1 Sam. 12. last verse every impenitent swearer lyer c. is an enemy to his King he may as too many do pretend that he is a Royalist for the King but indeed and in truth he is a traytour to his Prince a Judas who betrayed his master with a kisse and therefore Christian reader think it not enough to have a purse and a hand in driving out the Cavaliers like the Canaanites in our English-Canaan but also labour to repent of thy secret sins as wel as of thy publick transgressions for the unmortifyed lusts in an unsanctifyed heart are so many Cavaliers and Malignants against God and his people as Saint Iames testifyeth Iames 4.1 which will ever be so many incendiaries of war if not mortified as well as a Popish Army unrouted Never wonder my brethren that it is no better with England this day then it is but rather stand and admire it is so well with us as it is in this our houre of darknesse seeing there are so many enemies in all places and degrees of dignity as there are unrepenting men and women in the whole Kingdom Certainly were not Gods befriending-mercies more in number then the sands on the Seashore our malignant lusts and false friends would soon make this Island a field of blood and every Corporation Village and Family a Golgotha Si malis flagitiosis parcatur salus regnorum et Reâ—um-publicarâ—m perdi tur Ludo. a place of dead mens skuls for not one person throughout the whole Nation can say that he is wholly free from the crying and land-destroying sinnes of our forefathers but all must confesse that they have contributed to wards the great stock of Nationall sinnes and so have increased the treasure of wrath against the day of wrath and therfore since according to the language of the holy Ghost we are a sinfull Nation a people laden with iniquity and that from the sole of the foot to the crowne of the head there is no soundnesse in us Jer. 8.10 11 12 c. we may justly expect the desolations that are denounced against so great and generall a corruption And how neere to such a ruine our sinfull land now is the present lamentable face of it doth too apparently shew Ye the consideration of this Aphorisme is comfortable to all that do truly repent of their sinnes because if the Nation do perish yet thou art not guilty of its ruine thy sinnes are blotted out and shal not come up in remembrance against the Nation in the day of vengeance thou art one that standeth in the gap to stay Gods judgments as Moses did Ezek. 22.30 and God taketh especiall notice of thee for thy security in the greatest perill Ezek. 9. A righteous man may be slaine by and with the wicked in time of warre but the righteous shall not be as the wicked God will put a great difference betwixt them in the day of death and judgment it shall be for thy advantage thy suffering under the crosse is thy freedome from the crosse yea some especiall reward Aquin. for such as do him especiall service Lastly let the consideration hereof be of use by way of dehortation take heed of this sicknesse its Nationall and therefore may be personall and that in 2. regard regards 1. In regard of the evil of sin in it it is a great sinne as it appeareth by what hath been said Obj. It seemeth it is a little sinne for God is said at the punishment of it Prov. 1.24 26. to laugh I will give the answer of an ancient father in the Church of God who saith Sol. 〈◊〉 deus loquitui cum â—isu tu legas cum lucta August that the laughing at the punishment argueth greatest displeasure against the sinne what God speaketh laughing reade thou weeping for surely he would not rejoyce at the evil of punishment if he did not hate and much dislike the evil of sinne Again 2. take heed of it in regard of the evil
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
innocency to the world in standing for the good of King and Kingdome in a Parliamentary way the good old way of this Kingdom and mixed Monarchy The very truth in Christ Jesus is God is fitting his people for great mercies 1. By humbling of us we did trust too too much in Parliaments Armies and Commanders we made flesh our arm which is an accursed sinne Ier. 17.5 and I pray God we may not Idolize the Scots 2. By dividing of us Non ubâ—que bona est concordia sed bonum quandoque est dissidium Theoph. Arch. Et impediunt a salute Anno 1071. the precious from the vile never did England know such a division as this day it feeleth which is the work of Christ Math. 10.34 35 36. And therefore must needes tend to the good of his members and spouse the Church militant on earth For this separation it is not from Christ but from such familiars and kindred as were hindrances to piety and obstacles in the way to salvation thus said that Archbishop in his time It tendeth to the quiet state and healthfull condition of the body to cast out disagreeing humours saith Chrysostome Cum id quod insanabiliter se habet abscinditur Chrysost The Physitian preserves the body by cutting off that which is incurable So it was in the building of the tower Babell there an evil peace was dissolved by a good discord So Paul caused a division amongst those that were against him for peace is not alwayes good Propterea bellum missum est bonum ut rumperetur pax mala Hieron for theeves agree amongst themselves Prov. 1.14 thus far Chrysostome To the same purpose speaketh Hierome and Augustine Every house hath some unbeleevers in it now Christ sendeth a division that an evil peace may be broken Christ is said to make this warre and division according to Scripture phrase Sed illorum malâ—tia Chrysost when as it is procured by their own Malignity To conclude let not go your confidence that all things shall work together for good like bitter pills and contrary simples in one and the same body Rom. 8.28 Belâ—eve though England be a sin-sick Nation and brought neere to the gates of ruine and destruction yet the Lord can and will raise his Church from Death to life me thinketh the Lord speaketh to England 〈◊〉 a me 〈◊〉 manebo 〈◊〉 Rex 〈…〉 Occâ—l as once to Israel Hoseah 13.9 c. O England thou hast destroyed thy self but in me is thy help I will be thy King where is any other that can save thee in all thy cities and thy judges I will ransome thee from the power of the grave I will redeeme thee from death 〈…〉 O death I will be thy plagues O grave I will be thy destruction Repentance shall be hidden from mine eyes Ier. 30.10 Therefore feare thou not O my servant Iacob saith the Lord and be not dismaide O Israel for loe I will save thee from afarre and thy seed from the land of their Captivity and Iacob shall return and shall be in rest and be quiet and none shall make him afraid for I am with thee 〈…〉 saith the Lord to save thee Though I make a full end of all Nations whither I have scattered thee yet I will not make a full 〈◊〉 thee but I will correct thee in measure and will not leave thee altogether unpunished Lastly let the consideration of this Aphorisme not onely encourage the whole Church of God to repent and help on the work of God in the Kingdome but also the Parliament to continue in faithfulnesse for the Churches utmost help this Aphorisme tells that thrice Noble Senate that there are many and great hopes that they are the men God hath appointed to repaire our breaches and to heale our land which like Lazarus is full of sores Luke 16 20. To this purpose consider 3. things First what God hath done for you never more for any Parliament in England then for you if you dweh on these Heads by serious meditation Herb. Pal p 68 it will plainly appeare 1. What a never-dying authority God hath put into the body of your meeting 2. The Majesty where with he hath clothed your face yea your feet are beautifull and wayes terrible 3. The strength where with he hath girded you 4. The victories given you 5. The Armies of Prayers afforded you all the Kingdome over 6. Almost a two-yeares Fast kept for you 7. Protestations and Covenants made by with and for you 8. Your growth in courage and zeale for God and his Church notwithstanding your more then ordinary oppositions and State-dangers Secondly consider what God hath done by you I cannot name particulars your Journals and Records wil tell you that God never did more by any English-Parliament Thirdly consider the many rich promises made to you whiles you work in and for God Exod. 4.12 Iosh 1.5 6. Neh. 4.20 Victoria Vat. Your God shall fight for you Prov. 24.6 In the multitude of your counsellors there shall be safetie or victorie THE THIRD PART CHAP. IX The Patients the Kingdome of England Dominion of Wales IT is therefore thought most necessary by the Lords and Commons in Parliament Parl. Ord. R. that all His Majesties Subjects in this Kingdome of England be excited and stirred up speedily to lay hold upon this onely and unfailing remedie of Repentance c. ALSO It is ordained That every Minister and Preacher of Gods Word Parl. Ord. E. in the Kingdome of England and Dominion of Wales most earnestly perswade the constant practice of Repentance c. APHORISME 5. England is a Sin-sick Nation and a Parliament Patient This Aphorisme consisteth of two parts First that England is a sin-sick Nation Secondly that it is a Parliament Patient Of â—oth these briefly and first of the first England is a Sin-sick Nation The present lamentable face of it doth too apparently shew it Also he that knoweth it not is very ignorant either of the nature of a Nationall distemper or of this Kingdomes condition Look over the foure great changes of England since it was a Nation and thou shalt finde the same sinnes and sores now which were in any or all of them insomuch that our Narionall sinnes and sicknesse seemeth to be hereditary Yea our dayes are but the August and Harvest of their seed-times So that I may say to England and to Wales as Moses said to the Reubenites and the Gadites Numb 32. ver 14. Behold you are risen up in your fathers stead an increase of sinfull men to augment yet the fierce anger of the Lord toward Israel Look over the writings of late times Batton Bast â—in and you shall finde the truth of this Aphorisme Acquaint thy selfe with the Parliament Declarations Kingdome Petitions and Englands sicknesse will seeme to be mortall Doe but well pry into the state of thy parish family and Countie where thou livest Non
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.
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
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
the relapse Not much unlike a thiefe I knew in Cambridge bridge Castle who after 7 yeares imprisonment was at last set at liberty and to me and others confessed many things against himself but about a moneth after I saw him hanged at Tiburne for a new Robbery Lastly Consider why confession is called a Vomit Now it s so called in regard of its similitude or likenes to a vomit given by the welwilling and skilfull Phisitian and that in diverse regards 1. Aâ—â—â—vatio cibo um 〈◊〉 condimegâ—a 〈◊〉 Pli. l. 11. c. 53. A vomit is an ejection or casting out of some ill and burdensome thing within the body as raw-crudities fleame black or yellow choler So confession doth cast up and out that which doth lye heavy upon the conscience Psal 32. Prov. 20.15 Ill gotten goods are like raw and undigested meat in the stomacke Beza saith they can never be concocted or digested 2. Per os ejeciio Amb. Cal. A vomit is a casting out of some troublesome thing by the mouth and herein it is differenced from a purge Iob 20.15 So Confession is done by the mouth Rom. 10.10 With the mouth confession is made unto Salvation this confession unto Salvation is true of sinne Vomitiones ad haec homini in remedium excogitatae sunt as well as of faith 3. A vomit is made for a remedy and help to a sick stomacke because it cleereth and emptieth the stomacke So confession is a part of repentance which is the onely remedy to cure a distempered Kingdom as you have heard it casteth up the filthinesse within Isa Ventriculi subversione contingit Calep. 28.8 4. A vomit is loathsome and burdensome to the corrupted stomack which is argued by the subversion of the stomack and the strainings in the act of vomiting So is confession contrary to polluted nature which would faine hide sinne from the world Prov. 30.20 but when the guilty conscience doth fall into a sit of confessing Cant. Pot. then the Malefactor crieth out O! my back doth ake I am paind extreamly Ille tacet qui silentio 〈◊〉 contegâ— Greg. Hier. Cassiod alasse I had almost broke my lungs and over-stretcht my heart-strings before I could disgorge and empty my troubled mind and accusing conscience Psal 32. when David kept silence and did not confesse his sinnes his strength decayed through his roaring all the day long David would faine have bit in his sinnes but he could not for his heart-blood he must confesse and confesse he did Antinomians and then when the sin was up he had ease I have often marvelled with my selfe what should be the reason why some understanding Christians who are called the Pointers or Eatonists should deny the confession of their sinnes Heb. 4.13 I could never thinke it was because God did not see them Deus totus oculus est for this were to eclipse his Omnisciency Neither can I think it is because they are no sinners for our Saviour did teach his Disciples and all Christians to aske the forgivenesse of their sinnes Math. 6. 1 Iohn 1.9 10. But certainly the cause is in the nature of confession it is like a vomit which is loathsome and burdensome to a full and corrupt stomack as before hath beed declared CHAP. XIIII Application of this Aphorisme HAst thou sinned suffer not sinne to lye upon thy Conscience cast up all the filth of sinne by confession suffer not thy painfull crudities as uncleannes murder deceit hypocrisie pride covetuousnesse envie malice unthankfulnesse unprofitablenes under the means of grace c. any longer to lodge within thee as a nest and bag of stomack wormes but spue them out and so get ease Motives hereunto are many some of them are these 1. Because it is a necessary vomit without confession no absolution Prov. 28.13 No cure without confession Deo peccatum dicere sufficit absolvitur Chrys ad pop And. Hom. 3. Ideo plaga non curatur quoniam occultatur Innocent 3. and therefore it is necessary to acquaint the Physitian as much as may be with the state of the Patient otherwise he cannot make so sutable a composition It is a matter of great safety to cast up all the choler and steame that lyeth on the stomack which otherwise would putrefie and infect the whole body with ill blood and so a sicknesse followeth by an inevitable necessity 2. Because confession is a filling vomit Psal 81.10 Noli opponere obicem defensionis sed aperi sinum confessionis Aug. Confitendo dilata os tuum Cassiod Glos Non datur vacuum Arist Open thy mouth wide by prayer and humble confession and I will fill it with a pardon with the bread of life the wider thou dost open thy mouth the fuller it shall be filled It is the saying of Hierome As in nature there is no emptinesse so it is true in grace If we empty our selves by confession and lay our empty pitchers at the mouth of him the fountaine of all good he will fill them brim full with good wine 3. Because confession is a royall vomit it is fit for a King Psal 51. Psal 32.2 Sam. 24.10 It is indeed a shame to commit sinne but it is an honour to confesse it aright Iob amongst many fruits of obedience as justice mercy chastity reckons also this of confession equalling the confession of his sinnes with the best of his vertues Dan. Dyke rep pag. 82. Iob 31.33 God hath united shame to sinne Rom. 6.21 And honour to confession Iosuah 7.19 The next way to get glory from God after sinning is to glorifie God by confessing It is a disgrace for a drunkard to spue but it is his credit to spue out his drunkennesse 4. Non peâ—â—ant in Regâ—s qui consitentuâ— peccataregum Ign. Because confession is a loyall vomit Daniel who was as true a subject as any Cavalier in England did confesse the sinnes of Kings and Princes Dan. 9 8. and therefore scaâ—dalize not the Parliament and Ministers for confessing the sins of King and Kingdom of Court and Country it is a loyall duty yet let it be done with as much discretion as may be 5. Because it is a gentle vomit it will make thee sick yea heart-sick but it will not kill thee it will straine but it will not break thy heart-strings if it be mixed with Hope which is a necessary ingrâ—dient in this potion of Confession It s necessary that some should have a stronger vomit then others because they are not so apt to confesse as some others arâ— moreover they have fouler stomacks they are guilty of grosser sinnes as murder adultery c. yet even these are so to confesse sin as they are not to despaire of Mercie Despaire breaketh the very heart-strings of a sinner 6. Galen Mesu Mahom. Arab. Avâ—nna Because its a Metaphysicall vomit of a more pure and spirituall nature then our common and physicall vomits are There is a vomit
their admired civility and naturall popery void of all heart and heate of true devotion De integro creari Jun. Esupâ—rnis Var. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montan. they must be borne again or else they can never see the Kingdome of God Iohn 3.3 this new birth is a new creation whereof God is the onâ—ly authour Gal 6.15 It s called a new creature or as the word signifieth a new creation Lastly be perswaded to sweat out a personall alteration for not onely the Parliament of England but the Parliament of Heaven doth require it Iohn 3.3 the word Againe is significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Beza there noteth imports that we must go over all again that is past and reject it as unprofitable and begin anew Ex Deâ— spirituali geneâ—atione Aug. thou must be be borne of God by a spirituall regeneration or else thou canst never be saved Though thou must be saved onely by faith in the point of justification yet thy faith must be justified by the reformation otherwise it wil prove but presumption and a dead faith Iam. 2. It s true as the learned determine that we are saved solely by faith but not by a solitary faith onely by faith Fide sola non fide solitaâ—ia Ex suis enim quisque opâ—â—ibus justificabitur non prâ—â—morum Theoph. but not by faith alone that is without good workes content not thy self that thou art almost a Christian thou must be altogether a Christian or else thou must be altogether damned In the next place I should perswade you to help forward the Nationall Reformation which is necessary for our publicke preservation but I will leave it till afterwards So much of the fourth part of this Parliament physicke THE FIFTH PART CHAP. XIX The time when this physicke is to be taken it s presently ALL his Majesties subjects in this Kingdome of England are to be excited and stirred up speedily to lay hold upon this onely and unfailing remedy of Repentance Parl. Ordin R. APHORISME 10. The potion of Repentance is to be taken without delay Officium est medici ut tuto et celeriter curet Asclepiades For the better understanding of this Aphorisme consider two things 1. Why Repentance is called a potion 2. The reasons of the Aphorisme For the first consideration why Repentance is called a potion It s in regard of its resemblance to the physicall drink which Physitians give to their patients to procure their health 1. Dolor Amb. Odium Mag. Sent. Fides Luth. Sarc Vindicta Aug. A potion it s a composition of curing ingredients sutable to the discovered distemper So is Repentance compounded of sutable simples which are especially these 1. Sorrow 2. Hatred of sin 3. Faith 4. A holy revenge of our selves for our needlesse excesse 2. Potio a potando A potion is given to the sick party that desireth to drink it and sendeth to the Physitian and Apothecary for it So is Repentance given to all that desire it and use the right meanes to have it 2 Tim. 2.25 Iam. 1.5 3. Potione vinacea onerabo gulam Plaut in Sticho A potion doth burthen the stomack for the present its distastfull it cloggeth the stomack So is Repentance it s so odious a potion as few love to drink it they reject and spill it 4. A potion is healthfull much good cometh by it through Gods blessing So is Repentance a salutiferous medicine as you have heard before 5. Potio non est cibus A potion is not the sick mans diet there are Cordials Electuaries Syrops and other Apothecary stuffe for food and nourishment So Repentance is not properly the food of the soul it doth empty and fit the sick party to receive in wholesome food the promises are the soules kitchen-physick wherewith the Beleever must live the life of grace Rom. 1.17 For the second Consideration the Reasons of this Aphorisme and they are 1. It must be taken speedily Parl. Ordin A. because of the dangerousnesse of the disease The distemper of the Kingdome will admit of no delay Englands sicknesse is mortall the Kingdome is neere to the gates of destruction and despaire we sit in the region and shadow of death 2. In regard of the brevity and uncertainty of our lives life is short at the longest this is but a moment whereon Eternity dependeth and life is uncertaine when it seemeth to be most certaine Psal 39.5 Verily every man at his best estate is altogether vanitie He is as if he were not Now seeing every Kingdome Sic est quasi non sit Vatab. O rem dignam long a meditatione Vat. Parish and Person is within the Bils of Mortalitie as well as the Parishes in and about London let every man seriously meditate of the shortnesse of his life and prepare for it by a lively faith and a true repentance doe but take this potion before thou diest Principiis obsta serâ— medicina paratur cum mala peâ— longas convaluere moras Ovid. 1. de Remed and thou shalt not die eternally Ezek. 33.11 We are but of yesterday Iob 8.9 and may be dead before to morrow and therefore there is no deferring of time take Time by the fore-lock its bald behind He is a wise man that taketh Time while Time lasteth Physick may come too late If once the Decree be gone out there is no recalling it againe 3. This potion must be taken speedily because the present time is the fittest time He that is not fit to day will be more unfit to morrow Every disease getteth strength by its continuance The best Planet to take physick under it s the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the now Accidit in puncto quod non contingit in anno and moment of time Who knoweth what the next minute may bring forth Prov. 27.1 Boast not thy selfe of to morrow for thou knowest not what to morrow may bring forth 4. Repent speedily because late repentance is seldome true Poenitentia sera raro vera rather out of servile feare then filiall love Many gray-headed sinners make use of the Clergie and call for the Psalme of Mercie and all out of feare of hanging they care not for the minister nor his physick onely Necessity which is a medicine for a Horse doth make an old fornicator swallow downe some bitter pils that are given him by a faithfull Minister but poore man he cannot containe them long they give him an unkind and over-hastie vomit and little good commeth of his physick it worketh not kindly he is a spent man as we say he wanteth naturall heat to co-worke with the potion and so he dieth in his sins though perhaps hee goeth belching up some part of the Confession and Letanie to his grave and there I leave him but without an Absolution CHAP. XX. Application of this Aphorisme THis Aphoisme condemneth the self-murdering folly of the greatest part of this declining and sickly
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
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
stood to it even to the hazarding of their owne Estates and Lives I am confident that never did any Parliament in England venture more desperately for the publike health of this Kingdom then this hath done witnesse the threats of Malignants and a Popish and a Delinquent Armie on foot in this Kingdome in opposition to the Parliament as appeareth by the Votes of both Houses at severall times and on severall occasions Fourthly They are not only faithfull but also Religious Physitians who make a conscience to keep a good 〈◊〉 towards God and all men Maii 5. 1641. Sept. 39. 1643. This appeareth by their 〈◊〉 and late Covenants and by this present Ordinance 〈…〉 Expâ—anation and Application If I may write what I thinkâ— and thou mayst read what I write I am perswaded and let not my Pen know flatterie this this present though contemned Parliament is as Pious Loyall and charitable a Parliament as ever England had since it was a Habitation for reasonable creatures Pol. Virg. lib. 1. pag. 18. Guildas which was soone after the Flood of Noah as learned Historiographers thinke they are the more culpable who have perswaded our Soveraigne to absent himselfe from it Hinc illae 〈◊〉 chrymae which hath caus'd no little heart-smart in the Loyall breasts of King Charles his true though scandalized Subjects As I said before so I say againe these Physitians are Pious they are not heathen Physitians such as Chyro Aesculapius Apollo Hippocrates or Galen Ovid. lib. Motam who were the most ancient and inventing Physitians as their friends call them Obj. So are the York and Oxford-Physitians are not they many mightie faithfull Religious men and State-Physitians Sol. 1. This Ordinance wherein the onely remedie for these present Calamities is contained came from the Lords and Commons assembled in Parliament and not at York or Oxford and was Printed at London by Order from the Lords and Commons assembled in Parliament as you may see in the beginning of the same Sol. 2. Non ea est medicina quum sanae parti corporis scalpellum adhibetur integrae carnificina est â—â—ta crudelitas Cicero pro Sest I will not be tedious and therefore I will conclude with Cicero that is no remedie when the Surgeons Instrument wherewith he letteth blood is put to the whole and health-full part of the bodie in stead of the part to be lanced no saith he this is the Physick of a Cruell hangman Fifthly They are most Loyall Physitians witnesse their Protestations Covenants and Messages They doe not onely labour to cure the stomack by purging the head but likwise to cure the head by cuting the stomack Parl. Ord. Prine and inferiour parts of the Body-politique witnesse this present Ordinance Exâ—orting all His Majesties good Subjects to the dutie of Repentance that so at length we may obtaine a firme and happie peace both with God and man I know not wherein a Parliament should declare more Loyaltie to a Prince except they should fall from their owne stedfastnesse and so betray their trust which were the greatest Disloyaltie in the world Sixthly Nervus quidam à corde ad digitum medicinalem proficiscitur Macrob lib. ult Sâ—o t Extract P. 7. They are most charitable Phystians witnesse their sparing Delinquents even unto publique hazard I beleeve their intentions are good I wish the successe may be answerable yet this Mercie to others must be bounded with publique safetie as appeareth by the Reasons given to Queene Elizabeth of happie memorie and that by the Parliament concerning the speedie execution of the Queene of Scots The which Reasons because they are verie necessarie for these times and not commonly knowne Anno 1586. Regni 28. give me leave to transcribe out as I find them in a short Extract of such Reasons as were delivered in a Speech by M. Serjeant Puckering Speaker of the lower Horse before the Queenes most Excellent Majestie the Reasons are eight or nine 1. From the danger of the overthrow of the true Religion It s most perillous to spare her that continually hath sought the overthrow and suppression of the true Religion infected with Poperie from her tender youth and bring after that a confederate in that Holy League when she came to age and ever since a professed enemie against the truth 2. A Popish Queene is very dangerous She resteth wholly and fully upon Popish hopes to deliver and advance her and is thereby so devoted to that profession that as well for satisfaction of others as for feeding of her owne humour she will supplant the Gospel where and whensoever she may which evill is so much the grea er and the more to be avoyded as that it slayeth the very Soule and will spread it selfe not onely over England and Scotland but also into those parts beyond the Seas where the Gospell of God is maintained the which cannot but be exceedingly weakned by the defection of this noble Iland 1. As the Lydians said Unum Regem agnoscunt Lydi From the peril of the State of the Realm duos autem tolerate non possunt So we say Unicam Reginam Elizabetham agnoscunt Angli duas autem toletare non possunt 2. As she hath alreadie by hâ—r Allurements brought to destruction moe Noblemen and their houses together with a greater multitude of the Commons of this Realme during her being here then she should have beene able to doe if she had beene in possession of her owne Crowne and armed in the field against us so will she still be the continuall cause of the like spoyle to the greater losse and perill of this estate and therefore this Realme neither may nor can indure her 3. Againe She is the only hope of all dâ—scontented Subjects she is the foundation whereon all the evill disposed doe build She is the Root from whence all Rebellion and Treacherie doe spring And therefore whilest this hope lasteth this foundation standeth and this root liveth they will retaine heart and set on foot whatsoever their devices against the Realme which otherwise will fall away dye and come to nothing 4. Mercie now in this case towards her would in the end prove crueltie against us all for there is a certaine Cruell-Mercie Nam est quaeâ—am crudelis misericordia and therefore to spare her is to spill us 5. Besides this it will exceedingly grieve and in a manner deadly wound the hearts of all the good Subjects of your Land if they shall see a conspiracie so horrible not condignely punished 6. Thousands of your Majesties most Liege and loving Subjects of all sorts and degrees that in a tender zeale of your Majesties safetie have most willingly both by open Subscription and solemne Vow entred into a firme and Loyall Association So now and have thereby protested to pursue unto the death by all forcible possible means such as she is by just sentence now found to be can neither
the Disease it s troubled withall its Mortall and hath brought the Kingdome neere to the gates of Destruction and Despaire As appeareth in the Ordinance Thirdly consider what is the similitude betwixt Repentance and a Medicine The similitude lyeth in two things especially 1. Medicina valetudinis ars est â—t prudentia est arâ— vivendi Cic. 5. de finiâ— As a Medicine is invented for Health-sake so is Repentance if Adam had not sinned there had beene no need of Faith or Repentance 2. As Physick is more wholesome then toothsome so is Repentance its bitter to the Palat but its sweet in the Heart so sweet as that its Repentance without Repentance 2 Cor. 7.10 Fourthly consider what kind of Physick this is The Ancients say there are three kinds of Medicaments 1. Medicinae tria genera veteres fecere quarum primo victus ratione secundo manu tertio Pharmacis medetur Deinde singulis medicinam consiâ—ii at que orationis meae si quam potero afferam Cicero in Catil There is a Pharmacall or an Herball Medicine such an one as is compounded of herbes and other Apothecarie-Simples 2. There is a Manuall or Hand-Medicine such as is the Rod of Correction Prov. 23.13 3. There is a Rationall Medicine when by the strength of reason and good counsell others are cured Jam. 5.20 Now this Paysick is a Rationall Potion and this may be called either Physicall or Metaphysicall Physicall that is Morall or Philosophicall such Physick will restore a sin-sick sinner but to a Morall perfection and this is the Remedie that meere civill honest men delight to take and wherewith they are onely cured and that is but in part as Cato Plato and other heathens were who went very farre in naturall perfections as Plutarch testifieth in his Lives This is our common and Pharisaicall righteousnesse which leaveth the Soule in a dying and perishing condition Math 5 20. Metaphysicall Physick is of more divine and supernaturall nature and operation able to purge and cure the Sin-sick Soule and this is compounded out of Scripture-ingredients as you have learned before and this onely is able to cure you throughly Jam. 1 21. And this is the Parliament Physick contained in this Ordinance and now commended to your Christian consideration and friendly acceptation for thy owne personall and private benefit and the Nationall and publike health of the Kingdome of England and Dominion of Wales Beleeve it It will doe you more good in one Moment then the Irish Rebells will doe you all the while they are with you in Wales or others in the West parts of this bleeding Island though they be acknowledged to be His Majesties Subjects and are furnished with our English Armes CHAP. XXX The Application of this Aphorisme IF Parliament Physick be alluâ—ing Physick I hope I shall not need to inculcate the constant praâ—tice of this dutie yet seeing mans nature is backward to any thing that is good Parl. Ord. N. and that in the Ordinance I am injoyned earnestly to perswade the publike practice of this gererall acknowledgement and deepe Humiliation for the forenamed and all our Nationall and Crying Sinnes Give me leave to spend a little time in the performance of this taske I might borrow many Motives from other Authors both old and new but its needlesse seeing there is a sufficiencie of Arguments in this Ordinance perswading the thing it selfe And therefore that we may not be perswaded to goe on let us looke backe like Janus with two faces to what hath beene said in the Division Explanation and Application of the same Now for a more distinct proceeding in this Application Looke orderly on every Aphorisme and thou shalt find it an enticing object to Repentance 1. Cast thine eye on the first Aphorisme pag. 1. And there the Author of this Medicine will entice thee The Author is not an unknowne Empiricke but an old and well knowne Physitian who hath done many Cures and great ones for thy fore-fathers in Henry the eighth his time in Edward the sixth and Queene Elizabeth's dayes Sed harum rerum abusus Nâ—m plerique his rebus 〈◊〉 Evangelium spernunt Cum contra pauperes ignobiles contempti coram mundo 〈◊〉 impedimentis non implâ—â—antur Hemming and would have done many since had they not beene hindred by many impatient great ones who would not help forward but hinder the worke of the Lord Nehem. 3.5 By how much the greater many are in place by so much the lesser they are in Grace My Author giveth a good reason for their badnesse which is the abuse of their greatnesse And therefore it s observed that God in all Ages hath done the greatest things by the most contemptible meanes 1 Cor. 1 27 28. Psal 8.2 My Author on that Psalme faith That by Babes we are to understand such as are little in qualitie and worldly esteeme and credit This place saith Hierome Non pro aetate dicit sed pro qualitate Gloss Defensores enim videntur haeretici fidei Philosophi sapientiae cum tamen illi fiden hi sapientiam veram impugnant Aug. Gloss was fulfilled in the 21 Chapter of Matth. when the children cryed Hosanna to the Sonne of David verse 15.16 Obj. Many great and wise men seeme to be defenders and Patrons of Religion Sol. It s true so they doe and yet many times are the greatest enemies to it The Consideration whereof may serve to take away the scandall of these Parliament-disgracing times because but few of the Lords put their necks to the worke of their Lord Nehem 3.5 But to returne from this digression be perswaded to like of this present potion for the Authors sake shall I use Motives to this Motive Then consider these particulars following First Plus vident oculi quam oculus They are many It s a Colledge of Physitians the doubting patient is perswaded to doe more then he did thinke to have done when he understandeth that its the judgement of the most learned and greatest number of Physitians that such a Medicine should be taken Seconâ—ly They are not only many but also mightie Physitians in regard of power and skill If you will not take it by faire perswasions they may compell an externall submission to their Prescriptions otherwise their power were a power-lesse power meerly Titular which were and would prove ridiculous and unprofitable They are also skilful they are not only learned but wel experienced in the distempers of Kingdomes especially this Nation having beene patients themselves about sixteene or seventeene yeares in a more then ordinary manner and measure witnesse their owne Declarations they are also on the top of the Beacon and have better Intelligence and Cognizance then others who have not the same Information for illumination Thirdly They are not onely mightie but also faithfull A sure friend is tryed in a doubtfull matter When others have deserted the cure desiring the death of the patient these have