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
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
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.
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
Parliament Physick FOR A SIN-SICK NATION OR An Ordinance of Parliament explained and applyed to these diseased times CONTAINING A Catholicall Medicine for all Natures and Nations but especially A Generall Receipt for all the sickly people in our English-Hospitall and Welch-Spittle compounded after the art of the Apothecary and according to Parliament prescription as hereafter followeth Wherein thou mayst see as in an Urinal-glasse the dangerous state of thy English Mother and the Genius of the Reforming Physitians in seeking her speedy cure and lasting happinesse unto all succeeding Ages By Philo-Parl Imprimatur JA CRANFORD LONDON Printed for E. BLACKMORE and are to be sold at his shop at the signe of the Angel in S. Pauls Church-yard MDCXLIV To the True yet Sickly-Church of England Health and Peace through Jesus Christ our Lord and onely Physitian Amen Most deare Mother I Cannot but acknowledge you to be the true Church of God Mater est Jerusalem Lyran. Ecclesia est congregatio Israel Rab. David Kimhi and the Spouse of Jesus Christ when I consider these particulars following 1. That the definition of a true Church doth accord with you which is this A true visible Church on earth is a company of people called by God from Idols to the true Religion and professing subjection to that call 1 Thes 1.9 10. Jam. 1. ult 2 Cor. 9.13 2. When I consider that the Church of England hath Christ onely for her foundation 1 Cor. 3.11 I confesse wood hay and stubble hath been laid upon this foundation yet salvation in mercy belongeth to such as are the true sons of it verse 15. and doe retaine the foundation in faith and verity 3. When I consider that Christ is your Head Eph. 1.22 and not Antichrist though in circumstantials you doe symbolize too much with Rome 4. When I consider that you have all the Essentials of a true Church though not all the Circumstantials Ecclesia participans ipsam essentiam quae ipsi in sua specie debetur est vera Ecclesia We have the Word and Sacraments like gold Oare mixed with some dust but yet it is called Gold Job 28.6 Iob was a true man though he was full of biles and his friends knew him not Iob 2.7 The seven Churches in Asia are not unchurched for their imperfections Rev. 2.3 The Church of the Jews was a true Church in Essentials when it was most corrupt and Christ did not depart from it but did labour to better it 5. When I consider that Christ hath not given you a Bill of Divorcement as yet for he hath still communion with us in his Ordinances and is about to refine you to enter into a neerer union with you Hos 2.16 17. he is taking away the names of Baalim out of your mouth and pulling downe the reliques of superstition 6. When I consider your opposition in Fundamentals to the false Church I meane to Rome that Synagogue of Satan 7. When I consider of Gods extraordinary love to England in affording us his presence so long even unto admiration and in defending his people here as much as in any Church in the whole Christian world Exod. 33.13 14 15. Iacob would not have kept company so much with Rachel if she had not been his beloved wife 8. When I consider your fruitfulnesse I cannot but take you to be the Spouse of Christ Cant. 1.16 Do but look on former Martyrs and on the present Parliament and Assembly of Ministers yea doe but behold those sons of our English Church in New-England and who can but say our Mothers bed is green Cant. 1.16 Christ doth lodge betwixt her breasts ver 13. even all our night 9. When I consider the hatred of Antichrist it convinceth me that Rome and England are different Churches Iohn 17.14 10. When I consider your agreement with all the true Churches that have been or are in Christendome in Essentials and how that all the Reformed Churches in Europe have and do give the right hand of fellowship to England I cannot but stand and admire that any should be so ignorant and uncharitable Mammae indicant legem utramque scriptam vâ—e tenus acceptam Rab David Kimhi as to deny the womb that bare them and to despise the paps that gave them suck Yet notwithstanding all this deare Mother I cannot but mourn when I behold your present lamentable face in a new yet true glasse made by such as have not onely skil in feeling your pulse but also in viewing your physnomie Wherein though you seem to appeare to me in the shape of a true Church and living Spouse of Christ Jesus yet I cannot deny but that you are a corrupt and sick one the Lord help you Now in the griefe of my soule give leave to a legitimate child of your owne womb to crave on his knee one curtesie at your hands it is but this to accept and make use of a little spirituall physick prepared for your necessity presented to your sin-sick yet curable-selfe in this Galley pot containing within it Parliament physick for a sin-sick Nation But lest you should deny me the common curtesie of indulgent mothers who love to heare their little ones prattle and to reade their scribling notes though as full of blots and blurs as Iacobs sheep of ring-strakes spots give me leave to Apologize a little for my selfe First because as the Ordinance of Parliament is new seasonable and necessary so the Explanation and Application of it must needs be something answerable to the nature of it though far short of a correspondent excellencie Secondly because your own Act in that Representative Body doth put me upon this Kingdom-healing duty which I cannot so fully and publikely performe by preaching only as by writing also Thirdly because its a thousand pities that such an Ordinance as this is should be buryed in the grave of Oblivion which may be also profitable for succeeding Ages Lastly because as I have appeared on the Stage a friend to the Parliament of England according to my power so I desire to goe off no changeling leaving behind me not only a testimony of my constant resolution to live and die with such a pious loyall charitable wise and truly Honourable Parliament but also rendring a reason of my faith and Anti-cavalier actions Now what remaineth deare Mother but prayers for an all-curing benediction on this Catholicall medicine of Repentance hereafter following Except it may be thought necessary to use one motive to perswade your appetite to long after this metaphysicall potion that in regard of its transcendent excellencie Many men have received grosse receipts upon either a vain or weak hope of a short and imperfect health And of these I will report a few which the more unpleasant they are to be uttered the more fit they are 1. To shame our negligence in taking 2. To perswade the speedy and greedy using this most excellent parcell of Divine physick compounded after
Parliament prescription for a sin-sick Nation The excrements of dogs and of swallows have been taken for the squinancy a Gal. M su Maâ—om Arab. Avicen treat of the diseases of the throat The dung of a wolfe with white wine for the collick b Avic Pe. Ap. liâ— de Venen c. 4. Gal. Doves dung for the torment of the stone and bladder c Plin. lib. 30. cap. 4.7 New Asse dung and also goose dung with white wine for the yellow jaundis d Arnol. 2. vin lib. 2. The dung of horses boares sowes beares calves hares mice for many other griefs e Plin. lib. 28. cap. 14. And generally the dung of all beasts is good for one distemper or another f Paul Agineâ— lib. 7. Also Physitians prescribe the urine of a boare g Plin. lib. 28. cap. 15. of an asse-colt h Plin. lib. 28. cap. 10. and of divers other beasts for several uses i Gal. cap. 2. The sweat and filth of the cares both of men and divers beasts k Gal Simp. l. 10. Plin. l. 28 c. 4. spittle l Gal. dict l. 10 and some other excrements of men and women not fit to be named m Gal. ibid. Furthermore they have prescribed the foame of horses of boars n Plin. l. 28. c 10 Hoofs of goats and asses o Gal. Simp. l. 10. The brains of mice vomit of dogs p Plin. lib 30. cap. 11. A Vulture fatted with mans flesh q Plin. lib. 30. cap. 10. A Viper roasted like a pig r Plin. lib. 30. c 6.13 Also they have prescribed red slies Å¿ Plin. lib. 30. cap. 12. and wormes of the putrefaction of Vipers t Marcel c. 6. Argumentum a minore and such as breed in rotten trees And many of other sorts any of which a man would not give a horse were it not for health sake Now the strength of the Argument lyeth thus If men will take such base materials as I am ashamed to write in cleane paper and thou mayst blush to reade and that only for the regaining of a little bodily health and ease how much more should you sick mother be perswaded to take the potion of Repentance which is most precious and healthfull for the soule as appeareth in the Ordinance and the explanation thereof Say not that a physicall life is a miserable life Medice vivere est misere vivere Dissicilia quae pulâ—bra a melancholy and painfull life for you know that sweet meat must have sowre sauce Gainfull physick is always painfull It s true Repentance will make you weep a while while it is working but it will make you merry for ever and a day Psal 16. Mat. 5. after it hath done working Though it be bitter in the taste consider bitter physick is better then sweet poyson Consider also that its usuall to take unpleasant pils to sweeten life though they be hurtfull to all the parts of the body in one regard or other u Mesâ—e lib. 2. Intent 2 Sum. 1 cap. 1. can 2. and that chiefly by two means 1. By evacuating the healthfull humours together with the hurtful 2. By affecting the parts with a quality contrary to nature w Mes lib. 1. de virib cord tract 2. c. 2. There is no physick but hath some poyson in it a destroying power in some part of it x Aver 5. Collicen Avicen in 4. prim Gal. Simp. l. 4. Hereupon Plutarch affirmeth that they are so far from purging the body that they had need themselves to be purged because they breed grosnesse and hardnesse in the body y Avenzoar li. Tâ—isi tract 9. cap. 8. Hereupon divers Physitians have setled an opinion that its the best physick to take no physick at all But it s not so with this Parliamentary physick as hereafter shall appeare if it shall please your wisdom to cast an impartiall eye and benigne aspect on this my Primrose composition the which with the most humble addresses of a self-curing child I present to your charitable hands both for acceptance and protection in these physick-spilling and Physitian-contemning dog-dayes Think not deare Mother that all the aspersions which are cast on your first borne and the Glory of your sanctified wombe I meane the Parliament and Synod now assembled or on me your Apothecary-son are true or likely to be so Declaration and Vind cation of Iohn Pym Esquire p. 4. To put all out of doubt I will conclude with that great Orator State-Physitian and Patriot of his Country Cicero Pym whose words are these How unlikely this is and improbable that I have promoted and fomented the differences and schismes now abounding in the English Church shall to every indifferent man be rendred perspicuous For that I am and ever was and so will dye a faithfull son of the protestant Religion without having the least relation in my beliefe to those grosse errours of Anabaptisme And not only of the Protestant profession and Brownisme and the like every man that hath any acquaintance with my conversation can beare me righteous witnesse These being but aspersions cast upon me by some of the discontented Clergy and their fautours and abettors Your dutifull son and Health-wishing Apothecary N. J. To the Honourable Lady the Lady DUDLY Widow of the late Lord DUDLY and her pious Daughter the Lady Hobart wife to the Valiant Colonel of Horse and Foot Sir Miles Hobart and Knight of the Bath Health and Peace through Christ Jesus the Prince of Peace Madams WEre I not in awe of your Humility which though it selfe publisheth the glory of your graces yet commands me silence I might have given the world a tast of that which in these holinesse-contemning dayes would not have been relished but distasted yet thus much I am constrained to say that I cannot but look on you both as an honour each to the other the Mother to the Daughter and the Daughter to the Mother and both as the Rachels of the true Church of God and beautifull spouse of Christ who do daily preach by example what in this Manuall I have written with my pen So that if any would know what kinde of Christians I would have in this sickly season let them cast their eyes on your virtues as the best pictures I can draw to hold out my meaning to the world Such is your piety mixed with prudence and humility that you deserve a never dying name amongst those honorable women in the sacred Heraldry which believed also and received the word with all readinesse of mind Acts. 17.12 and searched the Scriptures daily whether things were so Pious poverty is a head of gold on feet of clay but your devout Nobility is like Apples of gold in pictures of silver It s honour upon honour when terrene honour is gilt with celestiall graces amongst which let me name without flattery these two as most honorable and
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
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