Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	king_n	prince_n	queen_n	3,203	5	6.8163	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87586	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.	Joceline, Nathaniel.; England and Wales. Parliament. aut	1644 (1644)	Wing J757; Thomason E45_13; ESTC R21825	121,637	146

it is a sinning-sin as one calleth it Rebell is ●●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. Bri●o de Britoni● 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 B●de l. 1● 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 ●●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 H●sto Cariana In A●g orum quidem Ecclesia Primitiva Religio clarissi meresp●enda● 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

Whereas ye call the Doctrine of Christ that now by Gods great mercy and to your griefe is universally and freely preached A Parliament Religion A Parliament Gospel for such sobriety becometh you well and may stand you in stead when learning faileth ye might have remembred that Christ himselfe at the beginning was universally received and honoured through this Realme by assent of Parliament And further that without Parliament your Pope himselfe was never received no not in the late time of Queene Mary Yea and even then his Holinesse was clogged with Parliament conditions that Whatsoever had been determined in Parliament and was not repealed were it never so contrary to his Will and Canons should remaine still inviolable and stand in force otherwise his Holinesse had gone home again Such Master Harding is the Authority of Parliament Verily if Parliaments of Realmes be no Parliaments then will your Pope be no Pope therefore as you now call the truth of God which we now professe a Parliament Religion and a Parliament Gospell even so with like sobriety and gravity of speech ye might have said Our Fathers in old time had a Parliament Christ And your late fathers and brethren had of late in the time of Queene Mary a Parliament faith a Parliament Masse and a Parliament Pope I pray what is the English of all this P●lyd Virgil Angl. histor l. 11. p 188. Hen 1. but the sense and meaning of that which Polydor Virgil said long ago in his History concerning Henry the first and his great Councell of State whose words are these in English After the French custome they called the Councell in their usuall dialect a Parliament which every King in the beginning of his reign was wont to call that therein if any thing either in the old Statutes or Laws were to be taken away or added again it should be done by the judgement of that Senate and that afterwards as often as the State of the Kingdom required Suo arbitratu he called another Assembly I might write down the first conclusion of the Councell of Basill in the time of Hen. 6. but it would be too tedious thou mayest read it at large in the Acts and Monuments of our Church where thou shalt find that as the authority of a Generall Councell is above the Pope so the authority of a Generall Assembly of a Kingdom is above the King who is to be subject to Lawes according to the first institution of Kingly government in the whole world And therefore in the judgement of that Councell Fox p. 684. Hen. 6. printed Anno 1576. all such are to be esteemed as flatterers who attribute so ample and large authority unto Kings that they will not have them bound under any Lawes for such as so do say talke otherwise then they think I cannot omit the determination and plaine English of a most skilfull Lawyer in his time which is this There is no King Carpzorius de Capitulatione Caesarea cap. 1. or chiefe Commander in the whole Christian world whose power may not be restrained by the Orders and Degrees of a Common-wealth by vertue of their Compact and Agreement at first Such as would cast our government into the mould of the Jewish Monarchy cast it into a bounded mould Jun. Tremel in loc S●c volo sic ●ubeo violentum genus dom●nandi est tyrannicum neque unquam potest esse diuturnum Pet. Martyr 2 Sam. 5.3 Intrum est foedus ut dominatio esset Pia. Justa Clemens ut rex populum secundum jura ac leges gubernaret populus autem ei pareret Mart. in loc and stinted jurisdiction 2 Sam. 5.3 The Elders of Israel and David made a conditionall Covenant Davids goverment was not arbitrary An Arbitrary Government is not onely violent but also tyrannicall and cannot be perpetuall and therefore Kings ought alwayes to have before their eyes that great charter Deut. 17. for the law of God is to be the Schoole-dame of Princes and their line and rule by which if they square all their counsels and actions they shall not erre and therfore David in the 101. Psal did willingly oblige and binde himself to three things 1. that his government should be pious 2. just 3. mercifull as appeareth plainly in that psalme Also you shall find the same confirmed 2 Kings 11.17 which was that the King should governe the people according to Laws and Statutes and that they should obey him so commanding This was not saith the same authour a new Covenant but the renovation of the old which Athaliah had broken They that write concerning the Sanhedrin Joseph l. 4 c. 17 the highest Court amongst the Jewes Numb 11.16 which continued untill the time of Herod who put it down to set up a Tyrannicall government of his own make it differ very little from our English Parliament First Mos●s Kot● 〈…〉 in regard of the number it was the fullest Court there were 70 Elders in it and the Nas●or Prince did sit in the midst of the halfe circle Secondly in regard of the place it was in the chief City the Metropolis of the Kingdom Ierusalem Thirdly 〈◊〉 N●m 〈◊〉 in regard of their Election there were 6 chosen out of every tribe except out of the tribe of Levi out of which onely 4. were elected Fourthly in regard of their power which was very great 1. Galatin l 4. c. 5. There was no Appeale from this Court 2. It s authority continued in the vacancy 3. The authority of the Prince did not infringe the power of this Court Lastly 〈…〉 ●●op H●●od Sabellicu● Grin●ston in the lives 〈…〉 Domit an 〈◊〉 they that would cast our Government into the mould of the ancient Roman Monarchy will misse of their much desired Boundlesnesse and absolute Monarchy for it plainly appeareth by Roman Histories That the Roman Senate did not onely elect and confirme their Emperours but did also oft times exercise a judiciary power over them even beyond coertion or restraint The Emperours themselves were willing with it many of them H●c p●o me u●e e si justa ●ape a 〈◊〉 contra me si in●usta and therefore Dion prayseth Trajan the Emperour because when he set a Tribune over the Praetours and put a sword into his hand he said to him after this manner Use this sword for me so long as I rule well but use it against me if I command unjust things Therefore the Emperour promiseth that he will do nothing Contra jus contrary to Law and Equity Imperator in ●od lib 4. that so his decrees may be of force in the places of judicature and that they ought to be of no force if it be apparent that they swerve from the right line of Justice Moreover he saith Vt revera mapus imperio est that the power of the Roman Empire doth so much depend on the authority of the Law that its greater then the Empire It s true the

medicus qui eos qui septem septuaginta peccatis se inquinant curare potest dummodo uti velint Just Mart. quest a gent. pag. 54. it s a salve for every sore its able to cure that impardonable sin against the holy Ghost but that it s alwayes accompained with impenitency Some Doctrines and Prescriptions are for Governours some for Subjects some for rich some for poor some for young some for old some for the wicked some for the godly some for the Court some for the Country but Repentance is for all men being sinners none can say he hath no need of it because all have sinned Rom. 5 12. 1 Iohn 1. last ver Rom. 11.32 Psal 14. Now it s a Catholicall remedy in 3 regards 1. In regard of persons Luke 24.17 Repentance is to be preached in his name to all Nations 2. Misericordiae dei propter poenitentiam delet omnia peccata Oeco In regard of diseases 3. In regard of times At what time soever a sinner doth repent he shall save his soul and live Ezek. 18.27 there is no other physick in the world good for all persons diseases and at all times That which is one mans meate is another mans poyson the constitutions of men are so various Remedium est poenitentia quo evadere possint Ferus Repentance is physick to all poyson to none it killeth sin but it preserveth the life of the sinner Though Repentance be a mortal potion to the old man yet it s a quickning medicine to the new man it s an enemy to thy body of sinne but it s a friend to thy sin-sick body all which and more you may cleerely see in Master Bradfords workes and last words Parliamentum Anglicanum est Bradfordus-Redivivus O England England repent thee of thy sinnes repent thee of thy sins Beware of Idolatry beward of false Antichrists take heed they do not deceive you As Mr. Bradford was speaking these words 〈◊〉 p●g 1540. the Sheriffe bad tye his hands if he would not be quiet O Master Sheriffe said Master Bradford I am quiet God forgive you this Master Sheriffe One of the Officers that was making the fire hearing Master Sheriffe so spoken to by Master Bradford said If you have no better learning then that you are but a foole and were best to hold your peace To the which words he gave no answer but asked all the world forgivenesse and forgave all the world and prayed the people to pray for him And turning his head to the young man that suffered with him he said Be of good comfort brother for we shall have a good supper with the Lord this night and so spake no more words that any man did heare but imbracing the reedes said thus Strait is the way and Narrow is the gate that leadeth to life and few there be that finde it In which picture and words consider 4 things Christian Reader 1. How like a Round-head Master Bradford looketh and spake 2. How Cavalier-like his enemies spake to him and dealt with him 3. The truth of Solomons saying U● in rev●lutione coeli Cartw. That which hath been is Eccl. 3.15 And there is no new thing underneath the Sun Eccl. 1.9 4. The onenesse of Bradfords and the Parliaments physicke as appeareth by his Epistle to the City of London as followeth On this sort my right dearly beloved let us bewaile our sins and that heartily let us repent of our former evil life heartily and earnestly purposing to amend our lives in all things continually watch in prayer diligently and reverently attend heare and read the holy Scriptures labour after our vocation to amend our brethren Epistle to the Citie of London Fox pag. 1543. let us reprove the workes of darknesse Let us flee from all Idolatry Let us abhorre the Antichristian and Romish rotten service detest the Popish Masse abrenounce their Romish God Prepare your selves for the Crosse Be obedient to all that be in Authority in all things that are not against God and his word for then answer with the Apostles It is more meet to obey God then man Bradford rendre●h a go●d reason in the same Epistle to the City of London and doth both urge to repentance and pray for a spirituall cure of those sickly times Marian dayes his words are these In no case can the Kingdom of God approach to them that repent not therefore my dearly beloved let us repent and be heartily sorry that we have so carnally so hypocritically so covetously and vaingloriously professed the Gospel All this I confesse of my self to the glory of God that he may cover mine offences in the day of judgmement Let the anger and plagues of God most justly fallen upon us be applyed to every one of our deserts that from the bottome of our hearts every one of us may say It is I Lord that have sinned against thee it is my hypocrisie my vaineglory my covetuousnesse uncleannesse carnality security idlenesse unthankfulnesse self-love and such like which have deserved the taking away of our good King of thy word and true Religion of thy good Ministers by exile prisonment and death It is my wickednes that causeth successe and increase of authority to thy enemies Oh be mercifull be mercifull unto us turne to us but not in thy fury lest we be consumed in thine anger chastise us not in thy wrathfull displeasure reprove us not Bradfords prayer for England but in the midst of thy anger remember thy mercy for if thou marke what is done amisse who shall be able to abide it but with thee is mercifulnesse that thou mightest be worshiped O then be mercifull to us that we may worship thee heare us for the glory of thy name be mercifull to our sins for they be great Oh heale us and help us for thine honour let not the wicked say Where is their God CHAP. XII Application of this Aphorisme THe consideration of this Aphorisme is of use many wayes If England perish and die of her Mortal diseases blame not the Physitians but the patients we cannot say there is none to plead thy cause that thou mayest be bound up thou hast no healing medicins Ier. 30.13 I durst appeale to all antiquity whether ever there was such a Parliament Ordinance for the cure of any sin-sick Nation before since the dayes of Brutus Now if this be the best physicke in the whole world blame not the Physitian or the physick but thy self O England if thou dye in thy miseries it s not onely for thy former sins but especially for thy impenitency thou wilt not repent of thy sins thou wilt not take this Nation-curing potion prescribed to thee by that great Colledge of Physitians Luke 13.1.2 Would you know why the body-politike is lesse at ease then it was before the Parliament began certainly this is the cause Parliament physick meeting with strong distempers in an old and much decayed body must needes make the kingdome deadly

shewed himselfe a man after gods owne heart verse 22. And take heed that God saith not of us Virtutem Deo nemo acceptam resert as Aristotle did of the prosperous men in his dayes They doe not acknowledge God the Author of it what greater Ingratitude what greater impietie can there be in the Christian world Omnes immemorem benefici● oderunt Cic. All men hate an ungratefull man Fifthly For the last Consideration what the grounds of this Aphorisme are I will give you these three 1. The first is taken from the nature of Repentance which is not onely a fruitfull grace but also bringeth forth fruit sutable to its kind Gen. 1 12. Now as the fruits of impenitencie are Discord Civill Warre Shame and Adversitie Deut. 28. So the fruits of Penitencie are Peace Glorie and Prosperite as appeareth likewise in the same Chapter at large 2. The second ground is taken from the nature of Gods promises they are not onely fruitfull but also correspondent promises Psal 48 11. We begin to feele that Peace is a good thing Carendo potius quam fruendo Psal 1.3 such is the nature of man that he priseth a blessing by wanting it Everie promise is like that tree planted by the river side which bringeth forth its fruit according to its kind in his season Now God promiseth peace Prov. 16 7. when our wayes please him now we are sure God is well pleased with Repentance 3. The last ground is taken from the nature of God himselfe Ratio eptima declinandi poenas inpoenitentia consistit Rodolp Gualterus who is so gracious and of so sweet a disposition that if a Nation turne from the evill of sinne God will turne from the evill of punishment J●●ah 3.10 If wee turne from sinne that is a Peace-breaker then God will turne to us who is a Peace-maker This Abraham Isaac and Jacob found to be true by experience so did Joseph and Jeremiah Jer. 20.3 The three Children and Daniel could tell you as much Mordecai and the Jewes bate witnesse to this Truth By the way thinke not that when I say Peace is a pleasing effect and the sweet fruit of true Repentance that I meane such a Peace as the new Irish Pacification is which I cannot but apprehend to be very dangerous to these three united Kingdomes unlesse some speedie check be given to their proceedings and mercilesse intentions Believe it they who have committed the most outragious and barbarous Cruelties that have ever beene heard of in the Christian world cannot so soone turne good subjects to King Charles and true friends to the Protestant Religion without either Repentance or submission Let Oxford say what can be said for their Irish Assistants it s an ill Omen to Religion when the Fox is set to keepe the Geese or to use the sacred phrase when Cain is set to be Abels keeper Gen. 4.9 I doe expect the returne of Cains answer Am I my Brothers keeper CHAP. XXVIII Application of this Aphorisme EXamine the truth of your Repentance by the former significations of the word Repentance 1. Doth thy Repentance spring out of the Radix and Root Cha●am Assimilatur enim filiquis peccatum dulcedinemhabens asperitatem Theoph. Then thou art wiser then before thou art conscious of thine owne former folly as the Prodigall was when hee left his Trough and Swines-meat his sinfull and huskie pleasures and went to his Fathers Diet being come to his right and ripe wits Luke 15.16.17 This new Diet of the Prodigall its Bread from Heaven Divinis mysteriis divino pane communicans Theoph. the Mysteries of Salvation the Word and Sacraments Is it thus with thee Christian Reader Doest thou now with the Bee finding an emptinesse in all these Terrene flowers even in their glorie and Spring-beautie and May-sweetnesse flee to some other untill it be a better flower which are the Promises in the Fields of the Old and New Testament And from thence dost thou suck the Honie of divine knowledge and consolation then its a signe thou art wiser then a naturall and impenitent foole 2. Doth thy Repentance grow out of the Root Nacham Then thy minde is changed thy judgement altered with griefe for thy former mad●esse 3. Doth thy Repentance arise from the Root Shobh Then thou doest with the Prodigall returne to thy heavenly Father Longinqua Regio est oblivio Dei Aug. from whom thou didst goe into the farre-Countrey of Oblivion forgetting God thy selfe and the end wherefore God gave the Talent and Portion which thou hast If it be thus with thee then thou art a true Convert blesse God for it but if thou art the old man still a Swearer a Whore-master a Drunkard still Quam diu male agebat extra seipsum erat non manebat in sua ratione rest not contented in serving thy base Swinish lusts but labour to repent for all the while thou livest in sinne thou art beside thy selfe and livest in Bedlam It may be thou hast high thoughts of thy owne wit as the Sluggard who thinketh himselfe wiser then seven men that can render a reason Prov. 26.16 Yet thou art a sluggish foole still if thou doest not arise out of thy Bed of Securitie and Idlenesse and labour to worke out thy salvation with feare and trembling by getting the Oyle of grace into thy Lampe and heart Matth. 25. THE TENTH PART CHAP. XXIX The Motives to take this Parliament-Physick of Repentance THese Motives are contained within this Ordinance vertually and inclusively though not formally and plainly set downe APHORISME Parliament-Physick is alluring Physick For the better understanding of this Aphorisme consider these things following First what it is to allure to allure signifieth to entice to move Solicitare qua solo-citare ve suo loco move or stirre up to any thing The Apple in Paradise is said to allure Eve to pull it downe and eat it 2 Pet. 2.18 Hosea 2.14 I will allure her and draw her into the wildernesse and speake comfortably unto her Secondly consider how many wayes it doth allure 1. Nulla sp● solicitor Plin. l. 9. Epist It doth allure by faire words whereby hope is stirred up and quickned in the soule of a doubting Christian Hosea 2.14 I will allure her and speake comfortably unto her So this Parliament-Physick doth allure by speaking comfortably to the Kingdome as you have heard it telleth the Kingdome that there is hope still in Israel concerning the matter in hand 2. Aut spem metumve ostendendo allicio It doth entice by foule words by threatning speeches by generating feare in the heart So Schoole-masters allure their Schollers to their Bookes even by threatning them with the Ferula or Rodde So the Lord did entice and draw Niniveh to Repentance by threatning their destruction within 40. dayes Thus this Parliament-Physick doth more the Kingdome of England and Dominion of Wales to a speedie Repentance from the dangerousnesse of

stood to it even to the hazarding of their owne Estates and Lives I am confident that never did any Parliament in England venture more desperately for the publike health of this Kingdom then this hath done witnesse the threats of Malignants and a Popish and a Delinquent Armie on foot in this Kingdome in opposition to the Parliament as appeareth by the Votes of both Houses at severall times and on severall occasions Fourthly They are not only faithfull but also Religious Physitians who make a conscience to keep a good 〈◊〉 towards God and all men Maii 5. 1641. Sept. 39. 1643. This appeareth by their 〈◊〉 and late Covenants and by this present Ordinance 〈…〉 Exp●anation and Application If I may write what I think● and thou mayst read what I write I am perswaded and let not my Pen know flatterie this this present though contemned Parliament is as Pious Loyall and charitable a Parliament as ever England had since it was a Habitation for reasonable creatures Pol. Virg. lib. 1. pag. 18. Guildas which was soone after the Flood of Noah as learned Historiographers thinke they are the more culpable who have perswaded our Soveraigne to absent himselfe from it Hinc illae 〈◊〉 chrymae which hath caus'd no little heart-smart in the Loyall breasts of King Charles his true though scandalized Subjects As I said before so I say againe these Physitians are Pious they are not heathen Physitians such as Chyro Aesculapius Apollo Hippocrates or Galen Ovid. lib. Motam who were the most ancient and inventing Physitians as their friends call them Obj. So are the York and Oxford-Physitians are not they many mightie faithfull Religious men and State-Physitians Sol. 1. This Ordinance wherein the onely remedie for these present Calamities is contained came from the Lords and Commons assembled in Parliament and not at York or Oxford and was Printed at London by Order from the Lords and Commons assembled in Parliament as you may see in the beginning of the same Sol. 2. Non ea est medicina quum sanae parti corporis scalpellum adhibetur integrae carnificina est ●●ta crudelitas Cicero pro Sest I will not be tedious and therefore I will conclude with Cicero that is no remedie when the Surgeons Instrument wherewith he letteth blood is put to the whole and health-full part of the bodie in stead of the part to be lanced no saith he this is the Physick of a Cruell hangman Fifthly They are most Loyall Physitians witnesse their Protestations Covenants and Messages They doe not onely labour to cure the stomack by purging the head but likwise to cure the head by cuting the stomack Parl. Ord. Prine and inferiour parts of the Body-politique witnesse this present Ordinance Ex●orting all His Majesties good Subjects to the dutie of Repentance that so at length we may obtaine a firme and happie peace both with God and man I know not wherein a Parliament should declare more Loyaltie to a Prince except they should fall from their owne stedfastnesse and so betray their trust which were the greatest Disloyaltie in the world Sixthly Nervus quidam à corde ad digitum medicinalem proficiscitur Macrob lib. ult S●o t Extract P. 7. They are most charitable Phystians witnesse their sparing Delinquents even unto publique hazard I beleeve their intentions are good I wish the successe may be answerable yet this Mercie to others must be bounded with publique safetie as appeareth by the Reasons given to Queene Elizabeth of happie memorie and that by the Parliament concerning the speedie execution of the Queene of Scots The which Reasons because they are verie necessarie for these times and not commonly knowne Anno 1586. Regni 28. give me leave to transcribe out as I find them in a short Extract of such Reasons as were delivered in a Speech by M. Serjeant Puckering Speaker of the lower Horse before the Queenes most Excellent Majestie the Reasons are eight or nine 1. From the danger of the overthrow of the true Religion It s most perillous to spare her that continually hath sought the overthrow and suppression of the true Religion infected with Poperie from her tender youth and bring after that a confederate in that Holy League when she came to age and ever since a professed enemie against the truth 2. A Popish Queene is very dangerous She resteth wholly and fully upon Popish hopes to deliver and advance her and is thereby so devoted to that profession that as well for satisfaction of others as for feeding of her owne humour she will supplant the Gospel where and whensoever she may which evill is so much the grea er and the more to be avoyded as that it slayeth the very Soule and will spread it selfe not onely over England and Scotland but also into those parts beyond the Seas where the Gospell of God is maintained the which cannot but be exceedingly weakned by the defection of this noble Iland 1. As the Lydians said Unum Regem agnoscunt Lydi From the peril of the State of the Realm duos autem tolerate non possunt So we say Unicam Reginam Elizabetham agnoscunt Angli duas autem toletare non possunt 2. As she hath alreadie by h●r Allurements brought to destruction moe Noblemen and their houses together with a greater multitude of the Commons of this Realme during her being here then she should have beene able to doe if she had beene in possession of her owne Crowne and armed in the field against us so will she still be the continuall cause of the like spoyle to the greater losse and perill of this estate and therefore this Realme neither may nor can indure her 3. Againe She is the only hope of all d●scontented Subjects she is the foundation whereon all the evill disposed doe build She is the Root from whence all Rebellion and Treacherie doe spring And therefore whilest this hope lasteth this foundation standeth and this root liveth they will retaine heart and set on foot whatsoever their devices against the Realme which otherwise will fall away dye and come to nothing 4. Mercie now in this case towards her would in the end prove crueltie against us all for there is a certaine Cruell-Mercie Nam est quae●am crudelis misericordia and therefore to spare her is to spill us 5. Besides this it will exceedingly grieve and in a manner deadly wound the hearts of all the good Subjects of your Land if they shall see a conspiracie so horrible not condignely punished 6. Thousands of your Majesties most Liege and loving Subjects of all sorts and degrees that in a tender zeale of your Majesties safetie have most willingly both by open Subscription and solemne Vow entred into a firme and Loyall Association So now and have thereby protested to pursue unto the death by all forcible possible means such as she is by just sentence now found to be can neither

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 ●●●●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 ●●●st Speech in ●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 ●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. pa●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 p●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

own braine though his heart be never so found and full of life 2 Sam. 16.1 2. 1 King 11 1 2. 2. Consideration Co-ordinata invicem supplant whether this braine-distemper through ill Aire and Diet may not be helped and supplyed by a Colledge of learned and faithfull Physitians that hurt may not be done to the dammage of the patient according to the ultimate and best intentions of the Master of such a Colledge though for the present it be full ill against his misguided will 3. Consideration De principum p●riter atque cater● populi commodo in concilio agatur Pol Virg. l. 1● p. 188. whether the constitution of our mixed Monarchie doth not reserve in its co-ordination a power of resistance in order to its preservation seeing its mixture is a Medium to its fuller safetie Otherwise it should want the Office of a meane co●ducing to its end which is Salus populi the health of the Body Politique 4. Consideration Mandamus quod consideratis dictorum negotiorum arduitate periculis imminentibus c. whether the Kingdome be not in imminent danger at thi● very time a● the King in his Writ of Summons doth te●●●fie which may cause such a Loyall resistance as may best stand with the felicitie of Head and Body King and Kingdome I know Doctor Ferne and many others are of a contrary mind yet who so looketh on Romes Master-peice and compareth it with the carriages of Plots in these times will at length be convinced that Religion lyeth at the State and all that is deare unto us It s to me more then a nine dayes wonder Bishop Carl. Thank Rememb Qualis causa ta●is est effectus that such learned men as cannot be ignorant of the Treasonous Plots of unarmed Papists in the happie Raignes of Queene Elizabeth and King James should once imagine that Armed Papists will fight for King Charles and the Protestant Religion 5. Consideration whether His Majesties owne Acts First in helping the Rochellers in case of Religion to resist their King in a more absolute Monarchie And secondly in justifying the Scots in their late resistance and of the same nature that Englands is at this present doe not justifie the Parliament in their scandalized proceedings for the publique good of King and Kingdome in the maintenance of the true Protestant and Reformed Religion Greg. Thym. pag. 11. Against 1. Jesuits and Professed Papists 2. Delinquents and Patentees 3. Atheists and Libertines All which agree in one finall end to betray the Protestant Religion strict Lawes and the just Liberties of the Reforming-Subjects 6. Consideration whether the old practice of the Ephori in opposing against the Lacedemonian Kings Calv. Institut lib. 4. cap. 20. sect 31. the Tribunes of the people which curbed the Roman-Consuls and the custome of the Demarchie in bridling the Senate of Athens doe not argue that its in the power of the States of a Kingdome assembled in Parliament to Act the part of Guardians for the publique safetie in case of urgent necessitie All these Governments even by the light of nature did see a necessitie of a selfe-preservation in some cases I am not ignorant Doct. Owen ● D. that a late Writer who hath bestowed much paines in reading and quoting the ancient and Orthodoxall Fathers for his owne ends making them to call out to Subjects for obedience and to cry out against the Parliament proceedings in the three Kingdomes in these Malignant times To which Booke I will give this short answer That not one of all his Fathers doe hit the nayle on the head they speake not home to the prupose they come not neere the Marke some shoot over some wide some short which will appeare plainly by these Considerations First That those Fathers when they spake to Kings and Empeours Non in sensu diviso sed in sensu compesito did not speake to them as in a Division from their Senatours or Lawes but governing and commanding according to their Imperiall power and custome Secondly When they spake to subjects it was not in a time of Controversie whether the States of those Kingdomes might stand upon their owne guard and seeke the publique good by force of Armes being in danger of finall destruction for then they should have spoken against the Power of the Roman Senate which M. Doctor Bach can never shew Thirdly They were ignorant of the Government of England Politia pacti●nata Major pars utriusque concessus Pol. Virg. lib. 11. pag. 188. Bodin de Repub l. 1. 6. 8. which all the world now knoweth to be a mixed Monarchie and is governed by the Major part of the three Estates assembled in Parliament And therefore Christian Reader let not these fore-named or any other Cavalier-Cavils against the Anti-Cavalier Parliament of England cause thee to distaste their Physick of Repentance which consisteth of three parts Confession Humiliation And Reformation CHAP. XXXII More Motives from other Aphorismes 2. IN the second place cast thine eye on the second Aphorisme and thou shal● 〈◊〉 Necessitie a Motive to Repentance Necessitie is above all Lawes it commanded the greatest Conquerours The all commanding power of Necessitie is better knowne of late then in the dayes of our Ancessours Necessi●●● non habet legem otherwise the Kingdomes of England and Scotland would not have done some things which they have done for their owne and the Kings preservation as they have sufficiently declared Now this Necessitie of Repentance is two-fold first in regard of the 〈◊〉 of Englands sicknesse it s a mortall sicknesse secondly Parl. Ord. P. in regard of the neerenesse of this mortalitie Englands death appeareth in the present lamentable face of it Now therefore as you desire the life of this English Mother-Church so be perswaded to take that Remedie which is prescribed in the Ordinance and compounded in this Booke for the cure of thy selfe a part of her and so of her in thy selfe If necessitie wil not stirre and remove thee off thy seat of security nothing can doe it Necessitie will move the sick party to take Physick when no other argument will prevaile Consider this necessitie Act. 2. Luk. 13 1 2. 3. In the third place cast thine eye on the third Aphorisme and it will move thee to Repentance because Pride is the originall cause of Impenitencie A proud man is a whole man and thinketh he hath neither need of Physick or Physitian Matth. 9 13 Now spirituall pride is the most contemptible thing in the world and most dangerous It s the proper sinne of the Devill the firs● s●nne that ever was it cast all the Devills out of Heaven downe to Hell Damnabitur cum Diabolo cui non poenites cum Adam● 1 Tim. 3 6. And therefore labour to Repent otherwise th● pride that puffeth thee up with high conceits of thy owne righteousnesse will cause thee to fall into the condemnation of 〈◊〉 proud Devill 4.