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 It s true they had all these under the Old Law and in their season they were usefull but under the New-Law they are out of date and uselesse like an old Almanack or weekly Intelligencer at a moneths end And therefore Paul calleth them weake and beggarly Elements Gal. 4 9.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
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
Schisma quo 〈…〉 Musc de Schism and under their owne hands Now this is a good Schisme whereby a Kingdome is brought into a neerer Conformitie to the will of the great God for hereby an evill unity and concord is broken So Christ was the greatest Schismatick in the world and his Disciples as my Author calleth them and his Reason is good for saith he They did cut asunder the unitie of the Jewish Church and such a Schismaticall Church is ours and such Schismaticall Parliaments were many of our best Reforming Parliaments when they did fall off from Rome and divided themselves from the Malignant Church of Anti-christ Thirdly Though this Parliament hath done more then others have done in the Poynt of Reformation yet what have they done more then other Parliaments would have done if they might have answered their owne desires and the many Petitions of the Kingdome of England put up to that great Assembly still to be seen So that this present Parliament do but sweat and fight out what others have wished and endeavoured though not in the same manner and measure not meeting with the same necessities Rebus sic â—â—â—â—tibus And truly my Brethren to speake what I seriously thinke a more thorow Reformation is of absolute necessitie in this Kingdome in these regards and many more 1. Because many have more knowledge then they had and they cannot swallow what formerly they have concocted I wish with all my heart we may not be too scrupulous but certainely there is just cause why the Parliament have done as they have in the point of Reformation 2. Because that many did make use of our Ceremonies as of a Shooing-horne to pull on Poperie withall Say what you can for Ceremonies they are but Romes Nest-Egge for the Pope to hatch his Superstition out of Not to be tedious blessed be God for what the Parliament hath done and the Lord finish his owne worke hee hath began Let God be glorified in his owne way in our day of Salvation and there 's an end of the Controversie Fourthly and lastly How that Parliament can be called a Schilsmaticall Parliament Defence of Apologie which medleth but with things that belong to their Power I am yet to learne Jewel p. 522. Si quid ex antiquis institutis legibusve tellendum ac rursus condendum sit id de concilii sententia fiat Pol. Virg. l. 11. p. 188. Now it s well knowne to such as are not wilfully ignorant that a Parliament hath power to seek the health and wealth of the Church as well as of the Common-wealth and therefore they may detract and adde as it shall most conduce to the welfare of both And to speake truth otherwise their Power and Meeting were to little purpose upon the matter The which thing to imagine were to undermine the Power of both Houses of Parliament and to tax our Ancestours of much folly in the Constitution of a fruitlesse Remedie for Politique Maladies 2. Obj. Never did any Parliament goe about to reforme and cure a Kingdome so contrarie to the Judgement of the Lords Spirituall and Tempotall yea without the consent of many of the Commons and without a Convocation of learned Divines as this doth at this day Sol. For answer first in the first place it s a Prerogative of Parliament Salus populi est suprema lex not to be tyed to former Precedents but to have a Legislative Power to make new ones of their owne as occasion shall be offered for the same Ground remaineth which is Publique Safetie that 's the Axletree about which all Votes must turne and the Center to which all Lawes must tend To this purpose remarkable is a branch of King James his Speech in Parliament His Majesties â—â—â—st Speech in â—arl March 19. Ann. 1603. which is this The times for making Lawes are onely in Parliament time As for the making of them I will thus farre faithfully promise unto you that I will ever preferre the weale of the Body and of the whole Common-wealth in making good Lawes and Constitutions to any particular or private ends of mine thinking ever the wealth and weale of the Common-wealth to be my greatest weale and worldly felicitie A point wherein a lawfull King doth directly differ from a Tyrant His Majesties reason was this If we take the whole People is one Body or Masse then as the Head is ordained for the Body and not the Body for the Head so must a righteous King know himselfe to be ordained for his people and not his people for him Secondly Jewel pag. 520 521. part 6. For answer to this Objection If you consult with M. Harding he will tell you what the Parliament did in the first Reformation of Religion in England which consisteth in these particulars 1. The Temporall Lords did forsake the House 2. The Spirituall Lords did likewise except one Bishop who was counted a foole for his co-working with the Parliament and breaking the Unitie 3. Very many in the lower house and well learned did speake against the Reformation 4. The Convocation of Priests did put up a Bill against the parliaments proceedings 5. The Parliament chose Divines and a Solemne disputation was appoynted at Westminster in the presence of the States of the Realme 6. Nihil jam dictum quod non dictum fuit grius The Bishops and Priests did flee from this disputation and meeting of Ministers which was called an obscure meeting of a few Calvinists of one little â—and from whence Christian Reader thou seest that there is great similitude betwixt this and the first Reforming Parliament There is no new thing under-neath the Sunne Eccl. 1 9. I will conclude this answer with Bishop Jewels words to M. Harding Bishop Jewel p. 522. paâ—t 6. If any imperfections shall appeare in the former Parliaments we give Gods thankes for the same that is and trust that for his owne Name sakes he will confirme that he hath begun The hearts of Princes and determinations of Parliaments are in his hand Prov. 21 1. If any thing want the arme of the Lord is not shortned he is able to supply the same 3. Obj. But this Reforming Physick is given by your great Colledge of Physitians without the consent of the Master of that Colledge yea in the way of resistance to his prescription Sol. For answer I confesse no Objection doth lye against Parliament proceedings that hath so much weight in it as this hath were it not for this all were nothing Yet in all humilitie Doct. Reinolds pâ—ine 〈◊〉 p. 585. and out of the depth of Christian-loyaltie to my Prince as Supreme Governour over his Subjects in things Spirituall and Temporall according to the Lawes of the Kingdome of England Give me leave to propound under correction these few Considerations in way of Answer to the former Objection 1. Consideration whether the Master of a Colledge of Physitians may not be distempered in his
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
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
Consideration what a Reformation is I might give you many definitions of it but I will gather one out of this Ordinance In alâ—am 〈◊〉 redigo Calep. Dum quod suit ante reformet Ovid. 11. Met. Reductor ac reformator Plin. ep 165. Reformare est in meliorem foâ—mam redigere Calep. Apolloâ—o rursas reformandum velut reâ—oquendum sededit Quintil. l. 12. c. 6. Arch-bish Herman Epist in forma Reform Parl. Ord. E. Omnino bonas essicitote vias vestras actiones vestras Jun. Tremel which is very full and sutable and it is this Reformation is such a necessary and thorow change of things amisse for the better and that both Personall and Nationall as God may be pleased graciously to accept upon our Repentance In which definition consider these parts 1. Reformation is a change of things a misse This is argued by the signification of the word To re-forme is to forme a thing again to polish anew to cast into a new mould to bring to the old state againe 2. Reformation is a change of things for the better otherwise it were a Deformation a defacing of a thing An ancient and learned Linguist useth a word for the word Reformation which signifieth to boile againe to mend with study and to polish anew all which phrases argue a change for the better which cannot be except something were amisse 3. It s a necessary Reformation And this must needs be so because perfection is necessary we must labour for it Mat. 5.48 and Reformation is the next way and shortest cut to it Lev. 26.23 Without a Reformation God will make no peace it s promised in the 6. verse upon their change for the better in the 3. verse 4. A Parliament Reformation is a thorow-Reformation This appeareth also by the words in the Ordinance where it s required to be a thorow-Reformation according to that Ier. 7.5 If yee thorowly amend your wayes and your doings or thus If ye make your wayes and actions altogether good Now this thorow-Reformation it is twofold in this place 1. It is a Church-Reformation ver 4.6 2. It s a Common-weale Reformation ver 5. and 6. Both Church and Common-wealth were corrupted as then so now as is sufficiently declared by severall Declarations and therefore a thorow Reformation is necessary And good reason there is why this should be a thorow and Christian correction of all matters seeing a thing once well done is twice done The more perfect any thing is Quod bene sit his fit the more durable and profitable it is But more of this hereafter 5. It s a Personall Reformation A Christian correction in Ecclesiasticall matters is not onely necessary but also a godly change in life and conversation it requisite Every man is to sweep his owne doore Every man is to amend one In directione sua Hieron Then a Reformation is right when each one walketh in his uprightnesse Isa 57.2 Then a man walketh in his uprightnesse when he walketh in his direction and way that is chalked out for him when every one keepeth within his circle and compasse and doth that which belongeth to his calling and place Oportet enim ut primo cum diligentia investiges quae tua sunt Chrysost Christ doth not blame a man for seeing a mote in another mans eye but he blameth such a Christian as doth not consider the beame that is in his owne eye and pluck it out and therefore he commandeth him first to reforme himselfe and then he shall be the fitter to reforme others Mat. 7.5 A man is to purifie himselfe as Christ is pure 1 Ioh. 3.3 It s true we are to endeavour the sanctification of others but we must not forget our selves we must not be like our owne eyes that look naturally and usually more abroad then on themselves and face wherein they are and therefore God hath made us a glasse wherein to behold our selves and by which to dresse our selves so as we may be beautifull and comely in his sight Iam. 1.23 c. Let every man therefore be perswaded to doe as they did in Nehemiah his dayes when the wall of Jerusalem was repaired Nehem. 3.10 Aedificavit domum suam Hieron 28. Every Priest repaired over against his house yea the daughters of Shallum did so too verse 12. Every one did keep and sweep his owne house and doore Our blessed Saviour rendreth a good reason for it as a Father saith Aug. de Serm. Do. in Monte. for hereby we shall be the fitter to reforme what is amisse in others Mat. 7.5 It is the property of an hypocrite to look more to others then to himself and therefore as we desire to be found sincere and true Israelites let us look in the first place to a Personall and then to a Nationall Reformation Parl. Ordin N. which next followeth in order in the Ordinance and latter end of it 6. Archiâ—◠〈…〉 It s a Nationall Reformation As a Personall Reformation is sutable to a naturall body so a Nationall Reformation is correspondent to a Politick body which is a Kingdom such an one was that in Ieremiah his time which God required of his people in his Proclamation for a Reformation Ier. 7.2 Stand in the gate of the Lords house and proclaime there this word of the Lord and say Heare ye the word of the Lord all ye of Iudah that enter in at these gates to worship the Lord c. Without this Nationall Reformation we cannot expect a personall correction the Spirituall Courts are Fleshly Courts wherein a grievous swarme of flies have been fed which have almost destroyed the land Exod. 8.24 What Solomon in his time saw under the Sun too too many have felt under the moone that Wickednesse is in the place of judgment and iniquity in the place of Righteousnesse Eccl. 3.16 These spiritlesse Courts must down before the Spiritfull and Presbyterian sin-punishing Courts can be set up in this Kingdom Now this Nationall Reformation in point of Religion is 4. fold 1. Solemn league and Covenant for Reformation in the three Kingdomes Sep. 30. 1643. In Doctrine 2. In Worship 3. In Discipline and 4. In Government The reasons are many and very strong which have extracted this Nationall change in point of government as you may see in the preamble to this Covenant betwixt the Kingdomes of England Scotland and Ireland but the reasons in the end of this Parliament Ordinance may suffice any moderate and welwishing Christian included in these few lines That so at length we may obtaine a firme and happy peace both with God and Man That Glory may dwell in our Land And the prosperity of the Gospell with all the priviledges accompanying the same may Crown this Nation unto all succeeding ages 7. This Parliament Reformation it s a selfe-denying Reformation this is argued by these words As God may be pleased to accept It s not said As may please the Prelates the
age wherein very few doe seriously think of death and preparation for it till the doore of hope be shut against them as against the five foolish Virgins 〈…〉 poenitendi Theoph Archiep. Mat. 25.9 when to get the oyle of Faith and Repentance will be too late What greater folly in the world then to prefer Hell before Haven the Devill before God the flesh before the spirit corruption before grace time before eternity this is it even with Esau to sell our birthright for a messe of pottage Lampades sunt 〈◊〉 Oleum sunt 〈◊〉 Chrysost Gen. 25.30 such men deserve to be begged for fools and such fools are all those wise polititians which labour not to get the oyle of vertues into their soules and lampes Lastly let every man be perswaded to repent and amend and that speedily here is no delay for young men and maydens Non solum vanus sed 〈◊〉 Parisiens for every man at his best estate is altogether vanity yea vanity it self Again repent for the kingdomes sake Repentance is not only profitable to thee but to thine yea to the whole land if ten Righteous men had been found in Sodome and Gomorrah the Lord would have spared those Cityes for those ten penitent sinners sake Now there is no man Righteous 〈◊〉 namque quod per poenâ—â—â—entâ—am 〈…〉 Hieron Innocent 3. but he whose sin is forgiven and covered and this is the true penitent Christian Repentance doth cover sin as the fathers expound that place Psal 32.1 2. The Elders commended the Centurion Luke 7.5 because he loved their Nation and had built them a Synagogue surely if thou dost repent and amend thou wilt do more for the Nation then the Centurion did for thou wilt help to preserve it and who knoweth but that thy voice may be the casting vice the want of one doth many times lose all Put not the losse of the Kingdom in hazard Varab Jun. through thy impenitency There is much power and vertue in unites Ier. 5.1 Had there been one man either amongst the people or the Magistrates that had been right indeed God would have spared Jerusalem for his sake Whether this one man were one man more or but one in all I cannot determine but sure I am from this and other places Non est crede mihi sapientis dicere Vivam Sera nimis vita est crastina vive bodie Martial that one man may do much good or much hurt Eccles 9.18 But one sinner destroyeth much good O deare brother or sister be not thou this one impenitent sinner for the Kingdomes and thine own sake Repent Repent to day and stay not till to morrow The potion of Repentance is to be taken without delay THE SIXT PART CHAP. XXI The Maladies and diseases of the Nation or body Politicke THese Distempers are so many sinnes Parl. Ord. M. as it appeareth by the Parliament Ordinance APHORISME 11. Englands sinnes are Englands diseases For the better understanding of this Aphorisme consider these things 1. The number of Englands sinnes 2. The greatnes of them 3. The aggravations of them 4. Why sinne is called a disease 5. The generality of these sinnes For the fist consideration Englands sins are infinite in number whereof about twenty severall kindes of sins are reckon'd up as you may reade in the Ordinance it self in the beginning of the book For the second consideration They are heavy in weight and hainous in nature For the third consideration Some of these twenty sinnes are aggravated by severall circumstances as followeth The sin of contempt is aggravated by 4 circumstances 1. It s the contempt of holy Ordinances not of one but of all 2. It s the contempt of Gods holy Ordinances to contemne the Parliament Ordinances is not only a common but a great sin 3. It s a high contempt 4. It s the contempt of holines it self The sin of ignorance is aggravated by 2 circumstances 1. It s affected 2. It s grosse ignorance and this is proved by these words following Under the glorious light of the Gospel cleerly shining among us The sin of unfruitfulnesse is aggravated by one circumstance because t is under the precious means of grace Oathes are aggravated by their multitudes The prophanation of the Lords day 1. By the wickednesse of it 2. By the incouragement from authority it had lately Divisions are aggravated by their unnaturalnesse Uncleannesse is set out with all its sorts or kinds There are 2 sins which are aggravated by many circumstances these 2 are 1. Idolatry and 2. Bloodshed Idolatry is aggravated by 12 circumstances 1. It s old Idolatry the sin of our Ancestours 2. Its spreading Idolatry in these latter times 3. It s connived at generally 4. And almost tolerated 5. It s fomented 6. And incouraged Idolatry and that severall wayes 7. It s a dysastrous peace-breaking Idolatry the grievous effects whereof England feeleth 8. Its Armed Idolatry 9. And it s abetted by no small ones 10. It s Ireland-destroying Idolatry 11. It s Romish Idolatry 12. It s called a crying sin as well as bloodshed Bloodshed is aggravated likewise by 10 circumstances 1. It s a crying 2. A cruell sinne that calls a loud for vengeance 3. It s not expiated 4. But pardoned bloodshed unpunished by man 5. It s Masse or Idolatrous bloodshed it did go hand in hand with the Masse in Queene Mary her dayes 6. It caused many Martyrs to dye in flames and prisons its Martyre bloodshed 7. bloodshed slightly confessed 8. It s unpardoned bloodshed the wrath of the Iealous God is not appeased 9. It s impious bloodshed it s commited not onely against good people but against God 10. And that with a high hand yea with so high a hand or a very high hand For the fourth consideration These sins are so generall as that not one man throughout the whole Nation can say that he is wholly free and that from the sole of the foot to the crown of the head there is no soundnesse in us so that we may justly expect the desolations that are denounced against so great and generall a corruption 5. Lastly Quâ—mâ—dâ— antem in corpore est morbus aegrotatio vitium sic in animo Cicero 4. Tusc consider why these and other sinner are called diseases They are so called for two Reasons First That we may follow the Allegory still Secondly Because of the agreement betwixt sinne and a disease which agreement consisteth in divers things I will name some of them 1. A disease is contrary to nature its contrary to created nature Adam was made perfectly righteous and healthfull Morbus est affectus contra naturam after the Image of God Gen. 1 26. It was Adams sinne that brought diseases and death into the world Gen. 2 17. Rom. 5. Galenus tract de diff morbâ—rum Adam and Eve did surfet themselves by the sinne of excesse in eating the forbidden fruit and so did propagate
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
discharge their love nor well save their Oathes if your Majestie shall keepe her alive of which burden your Majesties Subjects are most desirous to be relieved as the same may be if Justice be done 7. Lastly Your Majesties most loving and dutifull Commons doubt not but that as your Majestie is duly exercised in reading the Booke of God so it will please you to call to your Princely remembrance how fearefull the examples of Gods vengeance be that are to be found against King Saul for sparing King Agag and against King Achab for saving the life of Benhadad both which were by the just judgement of God deprived of their Kingdomes for sparing those wicked Princes whom God had delivered into their hands of purpose to be slaine by them as by the Ministers of his Eternall and Divine justice wherein full wisely Solomon proceeded to punishment when he tooke the life of his owne naturall and elder brother Adonias for the onely intention of a marriage that gave suspition of Treason against him Christian Reader pardon this Digression and make a right use of these nine Reasons against Cruell-Mercie They may cure thy minde of many prejudicate opinions and thoughts about the present Parliament for the publique safetie of the three Kingdomes For thou seest that the Parliament of England this yeare 1643. doth no more against Malignants now then the Parliament 1586. did against a Popish Queene then and that upon the very selfe-same Reasons as appeareth in their Writings Christian Reader I cannot let thee goe without acquainting thee with the Queenes Answer to these Reasons much sweetnesse may be sucked out of every word Her Answer is this verbatim As touching your Councels and Consultations I conceive them to be wise honest and conscionable so provident and carefull for the safetie of my life which I wish no longer then may be for your good that though I can never yeeld you of Recompence your due yet shall I endeavour my selfe to give you cause to thinke your good will not ill bestowed and strive to make my selfe worthie of such subjects And now for your Petition I shall pray you for this present to content your selves with an Answer without Answer Your Judgement I condemne not neither doe I mistake your Reasons but pray you to accept my Thankfulnesse excuse my Doubtfulnesse and take in good part my Answer answerlesse Wherein I attribute not so much to my owne Judgement but that I thinke many particular persons may goe before me though by my Degree I goe before them Therefore if I should say I would not doe what you request it might peradventure be more then I thought And to say I would doe it â—ight perhaps breed perill of that you labour to preserve being more then in your owne wisdomes and discretions would â—eeme convenient circumstances of time and place being duly considered Here Christian Reader thou seest how Queene Elizabeth did speake to her great Councell of State very respectfully thankefully and humblie though they did enter into a firme Loyall Association and Protestation without her knowledge and did some things against her mind as elsewhere she declareth unto them This may teach all the Malignants and Neuters in the Kingdome to speake more honourably to and of the Parliament of whom no dishonourable thing is to be thought or spoken according to the good and old Maxime and Rule for Parliament-language Seventhly They are most likely to cure the distempers and soares of this great-spittle and sin-sick Kingdome I say though its possible for them to erre being men and not guided by an Infallible spirit yet it s more likely they should not erre then other Councellors of State though very wise and learned men because they are not onely in their proper place Matth. 18.20 where God doth usually meet his Servants that are about his Work Potestates precibus sanstorum tanquam sustentaâ—ules indigent Hemming but also they are prayed for by the Kingdom more then all in the Kingdom besides who are not called to this great Worke that the Parliament hath in hand Now there is great power in prayers God hath sanctified the ordinance of prayer for the private good of persons and publike good of Kingdomes 1 Tim. 2 2. Psal 65 2. Jam. 5.16 Eighthly Because they are Authorized Physitians Ut deinceps quicquid ad Ren publ bene gerendam ejusque conservationem deliberandum foret illud ad concilium referretur Pol. Virg. l. 11. they have the Kings broad Seale to their Writ by vertue whereof they are called together not onely to consult how to governe but also how to preserve the Common-wealth in health and safetie So that upon the matter the end of their meeting is that the Common-wealth may take no dammaâ—e I am informed that the Writ whereby the Parliament is congregated together runneth after this manner before mentioned To summe up all in a word Nuxquippe Indica 〈…〉 refertae in societate servatur quam cunens tum temporis gloriabundus mihi ostendebat quâ— Regi exemplo 〈◊〉 parabitur Pharmatum Romes Master-piece pag. 18 19. thy Physick must come either from London or Oxford Now consider with thy selfe but doe it seriously in which is it most likely the best and most trustie Physitians are to be found I hope thou wilt not looke for good Physick from such as would have poysoned Queene Elizabeth and would have killed King James 〈◊〉 have 〈◊〉 up his Parliament I hope thou canst not expect it from Politique Neuters as side with such as have prepared an Indian 〈…〉 most sâ—â—â—pe poyson for the King after the example of his Father if he will not consent to the Papists now in Armes in England and Ireland O Lord preserve King Charles who is now in great danger amongst the Papists Lord so blesse me as I desire thee to blesse my King CHAP. XXXI An Answer to some Objections made against this great Colledge of Physitians BEcause discontented men cannot for shame cavill against Parliament Physick which is Evangelicall Physick and men must denie the whole Bible if they gaine-say Repentance Therefore they fall a cavilling against the Physitians being unwilling to take their Physick but this shift will not serve their turne in the day of death and Judgement Their Objections are many but to little purpose I will name one or two of them which seeme to have most reason and strength in them 1. Obj. This Parliament is a Schismaticall Parliament in going about to Reforme that Government in the Church which other Parliaments did establish Sol. For Answer First by the same Reason all the Reforming Parliaments and Synods in the world may be called Factious for they did Reforme things amisse established by Law Secondly Solemne League and Covenant p. 5. They doe but desire to Reforme the Church according to the Word of God and the example of the best Reformed Churches as they have suffiently declated to the world upon their Oathes 〈◊〉
Quamdiu spes est resipiscentiae in peccatoribus cessandum non est ab officio nostro Marlâ—r In the fourth place cast thine eye on the fourth Aphorisme and there thou shalt espye Possibilitie a winning Motive to Repentance The hope of a cure doth entice thee patient to use any meanes for his recoverie This Possibilitie is three-fold First in regard of the Physitian God is infinite in Mercie Secondly in regard of the Physick it s a successefull Remedie Thirdly Blasphemant qui destinata malitia gratiam virtutem Spiritus sancti oppugnant Jun Et certe quisquis cogitabit donum opus Dei esse poenitentiam plâ—â—sperabit multo Crucig of the Disease its curable no sin incurable but the 〈◊〉 against the Holy Ghost which doth hate despise and trample under foot Physitian Physick and all that good is Heb. 10.29 Say not were it in my power to Repent I should have more hope to be saved For my Author and truth it selfe telleth thee that it s so much the better for thee there is the more hope and possibilitie of Salvation For God is more ready to give Repentance then then art to aske it Jam. 1 5. Rom. 10 12. 2 Pet. 3 9. 5. In the place cast thine eye on the fifth Aphorisme and it will move thee to take the potion of Repentance because thou art sick thou art under the hands of the Physitians Indeed if thou wert well then Physick might be rejected though offered but it s otherwise with thee and the Kingdome at this time if the skill of the most learned Doctors in the Christian world doe not deceive them in casting Englands state which I beleeve it doth not 6. Sixthly looâ—e on the sixth Aphorisme and it will entice thee to Repent because its the onely remedie that God hath left to Nations brought neere to the gates of Destruction and Despaire it s alwayes successefull There are many Diseases that pose the best Physitians and are call'd their shame and reproach 〈…〉 not so here Thou canst not be so low brought but the Receipt of Repentance will raise thee againe It raysed Rahab a Harlot Abraham an Idolater Manasses a Tyrant Paul a Persecutor those Magicians called at the birth and that debauched thiefe called at the death of Christ And as it is in the Ordinance it prevailed for Ninâ—veh when the sentence seemed to be gone out against her and may also prevaile for England It cannot be said of any spirituall distemper Hei mihi quòd 〈…〉 est medicapilis herbis Ovid. 1. Meta. Sea 〈…〉 vetat adhibere medicinam Cicero ad Attic lib. 16. Plurimum medicinae contulit Hyppocrates supremum autem fastigium Galâ—nus imposuit as Ovid speaketh of love that its incurable Hyppocrates knew not what to doe in some desperate Diseases but this Colledge or Physitians have found out a Catholicall Medicine for all Natures Diseases and Nations and its the bitter potion of Repentance So that it may be said of other Parliaments and of this as it s said of Hyppocrates and Galen Hyppocrates did adde much to the Art of Physick but Galen did goe farre beyond him and all others Prov. 31 29. Therefore be perswaded to make tryall what sick person will not doe it if he were sure his Physick would doe him good I durst assure thee thou shalt have cause to say that its rather the Physick of God then of man thou shalt find so much good by Repentance It s true it will make thee deadly sick upon a Vomit as thou mayst see in the seventh eighth Aphorismes Ita sum levatus ut mihi Deus aliquis medicinam fecisse videtur Ciâ—e Terentiae Quia mittitur in Gehennam but all will work for thy good Rom. 8 28. as thou mayst see in the ninth Aphorisme 7. In the seventh place looke on the tenth Aphorisme and it will move thee to Repent because delay is dangerous and that in a two-fold regard First In regard of the dangerousnesse of the Disease its mortall Ezek. 18 4. The soule that sinneth it shall dye That is it shall dye the second death by living in Hell Hell is the grave of a dead yet ever-living Soule Secondly In regard of the patient he hath no long time to take this Physick in it s within the compasse of a moment 2 Cor. 4 17. Jam paenitenâ—â—ae nullum est tempus Hyla When the houre-glasse of Time is out thy Physick of Repentance will be naught Matth. 25. it was too late to buy Oyle when the Bridegroome was come And therefore our most wise and blessed Physitian doth exhort all men to watch in the use of the meanes August de verb. Domini Si intra terminum statutum homines resipiscerent Par. Non erit ut in vagina spiritus meus in aeternum Pagn that we may be prepared to meet him at the day of death and judgement for he commeth in both vers 13. Thirdly In regard of the Physitian God will not alwayes and over-long be dallyed withall Gen. 6 3. God did set the old world a time to repent in which if they passed carelesly his Spirit should be sheathed no longer like a Sword in the sheath or Scabberd but he will draw it out to the destruction of impenitent sinners who will not answer his Summons and upon a Parley come in while the white Flag hangeth out Prov. 1 27 c. Matth. 23. Eccl. 8 6. Mans miserie is great upon him because he will not take Quarter while its offered 8. In the eighth place cast thine eye on the eleventh Aphorisme it will allure thee to repent and amend because every sin is a disease spirituall distemper Salus animae est salus totius corporis and therefore the more dangerous Men are very carefull of their heads eyes and hearts and shall not men be carefull of their soules Repentance will cure thy soule and in curing it it healeth the whole body also What greater folly then to take more care for a healthfull body then a sound and halfe-spirit 9. Ninthly looke on the twelfth Aphorisme and it will entice thee because thy Apothecaries who compound this Potion are thy neere neighbours who know thy Aylments and will labour to doe thee as much good as they can and with as little paine and charge too as they are able if they be faithfull Ministers If not complain to that great Colledge of Physitians and they will take a course with such soule-poysoning Apothecaries as they have done with some already blessed be God for it And as they have begun in the Spirit God grant they may not end in the flesh the which thing I hope those Worthies will never doe in whose hands God hath promised to finish his Worke. 10. In the tenth place look on the thirteenth Aphorisme and it will allure thee with its Propinquitie and neerenesse thou shalt not need to goe farre for good Physick doe but frequent the Temple of
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