Kingdome A true friend is a Magazine of much good suppose thy old friend hath some defects this new friend may prove more defective it is not with a friend as with a garment or a ship the newer the better this Rehoboam Solomons son found to be too true for his profit 1 Kings 12.6 c. when he forsook the counsell of the old men or Sanhedrin that had stood before his father to give advice and did choose and follow the counsell of young men a cabinet counsell against the great Senate Graves antiqui Senatores Pet. Mart. Et a conciliis fuerant Jun. which then was like our Parliament now in many regards as you have heard before do but read this chapter through and it will give thee a good hint for these Parliament-forsaking times All the world knoweth and England cannot but beare witnesse that Englands Parliament hath been Englands friend many generations Jewel def Apo. part 6. p. 522. even in the time of Popery yea even then the Pope his holynesse was clogged with Parliament Conditions And why we should now think that the Papists will rather defend the Protestant Religion in England then the reformed and reforming Parliament now sitting Monstrum horrendum Britannieum to me is no little wonder diverse come over into this Island to see strange sights I think there is none like this new wonder which many would perswade England the world to beleeve in these dayes to wit That a Delinquent and Popish Army should fight for the due execution of the strict Lawes of the Kingdom and the maintenance of the Protestant Religion in England yea and that against such a parliament as I am perswaded is the glory of the Christian world Ovid never fained such a Metamorphosis and the Legend of lies never fabled its like Certainly this is one of Satans lying wonders 2 Thes 2.9 who is a great friend to Antichrist 〈◊〉 enâ—m Satanae omnâ—a agat Heming Obj. as appeareth plainly in that verse and in this Yorke designe I should like well of your admonition may some man say were it not that the now present Parliament doth go about to bring in an alteration contrary to the minds and votes of the Bishops when they were members of the House of Lords I will give you the answer of Bishop Iewel to Master Harding a Papist in his time Sol. Jewel dâ—f Apo. pâ—t 6. p 521 522. whose words are these You see me herein to bewray some want of skill the wise and learned could soon have told you that in the Parliaments of England matters have evermore used to passe not of necessity by the speciall consent of the Arch-Bishops and Bishops as if without them no statute might lawfully be enacted but onely by the more part of the voices yea although all the Arch-Bishops and Bishops were never so earnestly bent against it And Statutes so passing in Parliament onely by the consent of the Lords Temporall without the consent and agreement of the Lords Spirituall have neverthelesse alwayes been confirmed and ratified by the Royall assent of the Prince and have been enacted and published under the names of the Lords Temporall At S Edmunds Bury Anno Doâ— 1296. Habitorex cum suis â—aronibus Parliamento Clero excluso statutum est In provistone de Mart. Anno Dom. 1272. Read the Statutes of King Edward the first there you shall finde that in a Parliament solemnly holden the Arch-Bishops and Bishops were quite shut forth and yet the Parliament held on and good and wholsome Lawes were there enacted the departing or absence or malice of the Lords Spirituall notwithstanding In the Records thereof it is written thus The King keeping his Purliament with his Barons the Clergy being shut forth it was enacted c. Likewise in the time of King Henry the third yea and that quite contrary to the expresse decrees of the Church of Rome Likewise in the time of Rich. 2. Anno 11. cap. 3. From whence Christian reader thou hast not onely an answer to the former Cavalier-cavill but also a learned confutation of the late Protestation of the Tower-Bishops but no more of this matter Give me leave therefore O England once more to perswade thee as thou lovest thy selfe and tenderest the welfare of thy posterity forsake not thy own friend and thy fathers friend I meane the Parliament of England which hath protested as deeply and ventured as magnanimously for the good of King and Kingdom as ever any did since King Inah his dayes and King Elfreds Regiment THE SECOND PART CHAP. III. A Preparative for this Physick THat flourishing Kingdoms have been ruined by impenitent going on in a course of sinning the sacred Story doth plainly tell us And how neere to such a ruine our sinfull Nation now is the present lamentable face of it doth too apparently shew Parl. Ordin P. And though we should feele the heavy strokes of God yet seven times more it is our duty to accept the punishment of our iniquity and to say Righteous art thou O Lord and just are thy judgements Yet because the Lord who is just is also mercifull and in his infinite mercy hath left the excellent and successefull remedy of Repentance to Nations brought neere to the gates of destruction and despaire O let not England be negligent in the application of it Humble addresses of a penitent people to a mercifull God have prevailed with him They prevailed for Niniveh when the sentence seemed to be gone out against her and may also prevaile for England Thus far the Preparative In which Preparative are severall Ingredients The first Ingredient is Necessity and that in a twofold regard Necessitie 1. Because Englands sicknesse is a mortall or deadly disease which is Impenitencie argued by these words That flourishing Kingdoms have been ruined by impenitent going on in a course of sinning 2. In regard of the neernesse of the mortality and ruine of this impenitent Kingdome implyed in these words And how neere to such a ruine our sinfull Nation now is the present lamentable face of it doth too apparently shew From whence naturally ariseth this Aphorisme That Impenitencie is a Nation-destroying sicknesse APHORISME 2. Impenitencie is a Nation-destroying sicknes Isa 6.10 11. Ier. 29 2 Kings 17. from the 7. to the 19. ver Ier. 8.6 Rev. 2.5 For the better understanding of this Aphorisme consider three things First consider what impenitencie is It is a going on in a course of sinning without repentance This description is in the beginning of the Ordinance Wherein consisider these parts 1. It is a sinne 2. It is a course or trade 3. It is a going on still without repentance for as Christ did destroy the works of the devill 1 Iohn 3.8 so doth Repentance destroy the worke of Impenitencie it is quite contrary to it Secondly consider the grounds of this Aphorisme in generall and these are in number sixe 1. Because it is a great sinne
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.
own braine though his heart be never so found and full of life 2 Sam. 16.1 2. 1 King 11 1 2. 2. Consideration Co-ordinata invicem supplant whether this braine-distemper through ill Aire and Diet may not be helped and supplyed by a Colledge of learned and faithfull Physitians that hurt may not be done to the dammage of the patient according to the ultimate and best intentions of the Master of such a Colledge though for the present it be full ill against his misguided will 3. Consideration De principum pâ—riter atque caterâ— populi commodo in concilio agatur Pol Virg. l. 1â— p. 188. whether the constitution of our mixed Monarchie doth not reserve in its co-ordination a power of resistance in order to its preservation seeing its mixture is a Medium to its fuller safetie Otherwise it should want the Office of a meane coâ—ducing to its end which is Salus populi the health of the Body Politique 4. Consideration Mandamus quod consideratis dictorum negotiorum arduitate periculis imminentibus c. whether the Kingdome be not in imminent danger at thiâ— very time aâ— the King in his Writ of Summons doth teâ—â—â—fie which may cause such a Loyall resistance as may best stand with the felicitie of Head and Body King and Kingdome I know Doctor Ferne and many others are of a contrary mind yet who so looketh on Romes Master-peice and compareth it with the carriages of Plots in these times will at length be convinced that Religion lyeth at the State and all that is deare unto us It s to me more then a nine dayes wonder Bishop Carl. Thank Rememb Qualis causa taâ—is est effectus that such learned men as cannot be ignorant of the Treasonous Plots of unarmed Papists in the happie Raignes of Queene Elizabeth and King James should once imagine that Armed Papists will fight for King Charles and the Protestant Religion 5. Consideration whether His Majesties owne Acts First in helping the Rochellers in case of Religion to resist their King in a more absolute Monarchie And secondly in justifying the Scots in their late resistance and of the same nature that Englands is at this present doe not justifie the Parliament in their scandalized proceedings for the publique good of King and Kingdome in the maintenance of the true Protestant and Reformed Religion Greg. Thym. pag. 11. Against 1. Jesuits and Professed Papists 2. Delinquents and Patentees 3. Atheists and Libertines All which agree in one finall end to betray the Protestant Religion strict Lawes and the just Liberties of the Reforming-Subjects 6. Consideration whether the old practice of the Ephori in opposing against the Lacedemonian Kings Calv. Institut lib. 4. cap. 20. sect 31. the Tribunes of the people which curbed the Roman-Consuls and the custome of the Demarchie in bridling the Senate of Athens doe not argue that its in the power of the States of a Kingdome assembled in Parliament to Act the part of Guardians for the publique safetie in case of urgent necessitie All these Governments even by the light of nature did see a necessitie of a selfe-preservation in some cases I am not ignorant Doct. Owen â— D. that a late Writer who hath bestowed much paines in reading and quoting the ancient and Orthodoxall Fathers for his owne ends making them to call out to Subjects for obedience and to cry out against the Parliament proceedings in the three Kingdomes in these Malignant times To which Booke I will give this short answer That not one of all his Fathers doe hit the nayle on the head they speake not home to the prupose they come not neere the Marke some shoot over some wide some short which will appeare plainly by these Considerations First That those Fathers when they spake to Kings and Empeours Non in sensu diviso sed in sensu compesito did not speake to them as in a Division from their Senatours or Lawes but governing and commanding according to their Imperiall power and custome Secondly When they spake to subjects it was not in a time of Controversie whether the States of those Kingdomes might stand upon their owne guard and seeke the publique good by force of Armes being in danger of finall destruction for then they should have spoken against the Power of the Roman Senate which M. Doctor Bach can never shew Thirdly They were ignorant of the Government of England Politia pactiâ—nata Major pars utriusque concessus Pol. Virg. lib. 11. pag. 188. Bodin de Repub l. 1. 6. 8. which all the world now knoweth to be a mixed Monarchie and is governed by the Major part of the three Estates assembled in Parliament And therefore Christian Reader let not these fore-named or any other Cavalier-Cavils against the Anti-Cavalier Parliament of England cause thee to distaste their Physick of Repentance which consisteth of three parts Confession Humiliation And Reformation CHAP. XXXII More Motives from other Aphorismes 2. IN the second place cast thine eye on the second Aphorisme and thou shal◠〈◊〉 Necessitie a Motive to Repentance Necessitie is above all Lawes it commanded the greatest Conquerours The all commanding power of Necessitie is better knowne of late then in the dayes of our Ancessours Necessiâ—â—â— non habet legem otherwise the Kingdomes of England and Scotland would not have done some things which they have done for their owne and the Kings preservation as they have sufficiently declared Now this Necessitie of Repentance is two-fold first in regard of the 〈◊〉 of Englands sicknesse it s a mortall sicknesse secondly Parl. Ord. P. in regard of the neerenesse of this mortalitie Englands death appeareth in the present lamentable face of it Now therefore as you desire the life of this English Mother-Church so be perswaded to take that Remedie which is prescribed in the Ordinance and compounded in this Booke for the cure of thy selfe a part of her and so of her in thy selfe If necessitie wil not stirre and remove thee off thy seat of security nothing can doe it Necessitie will move the sick party to take Physick when no other argument will prevaile Consider this necessitie Act. 2. Luk. 13 1 2. 3. In the third place cast thine eye on the third Aphorisme and it will move thee to Repentance because Pride is the originall cause of Impenitencie A proud man is a whole man and thinketh he hath neither need of Physick or Physitian Matth. 9 13 Now spirituall pride is the most contemptible thing in the world and most dangerous It s the proper sinne of the Devill the firsâ— sâ—nne that ever was it cast all the Devills out of Heaven downe to Hell Damnabitur cum Diabolo cui non poenites cum Adamâ— 1 Tim. 3 6. And therefore labour to Repent otherwise thâ— pride that puffeth thee up with high conceits of thy owne righteousnesse will cause thee to fall into the condemnation of 〈◊〉 proud Devill 4.
cannot profit nor deliver for they are vaine 1 Sam. 12 22. My Brethren be willing all things should be tryed by the Touch-sloue the Word of God that so yee may hold that which is good 1 Thess 5 22 otherwise you can never abstaine from all appearance of the evill of Poperie and Superstition 4. Helpe forward a Nationall Reformation Tam diu 〈◊〉 Domâ—nus 〈◊〉 resipiscatur 〈◊〉 because otherwise we must expect a Nationall Desolation Levit. 26 23 24 c. And if yee will not he Reformed by these things but will walke contrarie unto me then will I also walke contrarie unto you and will punish you yet seven times for your sinnes And I will bring a sword upon you that shall avenge the quarrell of my Covenant and when ye are gathered together in your Cities I will send the Pestilence amongst you and yee shall be delivered into the hand of the enemy And alter the Pestilence followeth Famine and if neither Sword Plague nor Famine will cause us to Reforme God will chastise us seven times more for our sins verse 28. Isa 1 20. God hath entailed Nationall and Hereditarie Blessings to thorow Reformation or amendment Jer. 7.5 7. Nothing can cut off this entailement but the want of a Church and Common-weale Reformation Isa 1.20 But if ye refuse and rebell ye shall be devoured with the Sword for the mouth of the Lord hath spoken it 5. Co-worke with the Parliament and Synod in seeking a Nationall Reformation because its a Regular and most perfect Reformation which they aime at Upon the matter it is this That God may be glorified in his owne way in our day of Salvation Pag 5. This appeareth plainely by the Solemne League and Covenant for Reformation in England Scotland and Ireland wherein with hands lift up to the most High they sweare That they will sincerely really and constantly through the grace of God endeavour in their severall Places and Callings the Reformation of Religion in the Kingdomes of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best reformed Churches What could a Nation expect more from a Parliament of Saints and Angels They that will not beleeve them upon such an Oath are conscious of their owne Hypocrisies and Perjuries I know its possible for them to erre and therefore let us prate lesse and pray more That God would so guide them that they may not mis-leade us 6. Helpe forward a Nationall Reformation because without it wee can looke for no Pacification They onely fight under the Displayed Banner and Flying Colours of a Promise who labour to please God by a thorow Reformation Prov. 16.7 When a mans wayes please God he will make even his enemies at peace with him From which Promise collect this Doctrine That when a Kingdome doth make a thorow Reformation God will make a happie Pacification God will doe it first because of his Wisdome if God should doe it before he should strengthen a partie against himselfe secondly because of his Fidelitie who hath promised to make peace with man and for man Parl. Ord. T. Covenant p. 5. when man maketh his peace with God and doth breake it with sinne as it appeareth by the Text and is implyed by the Ordinance as you have heard before as also by the late Covenant in these words That we and our Posteritie after us may as brethren live in faith and love and the Lord may delight to dwell in the midst of us who is a Peace-maker Isa 57.19 and is called the God of Love and Peace 2 Cor. 13.11 Now the Musick of a Pacification is so sweet that me thinkes every one should be willing to let their sinfull engagements fall out of their hands to hearken aster and follow such tunes Obj. Wee dislike not a Reformation but wee would have it a Restauration to the Government of Queene Elizabeth of happie memorie Sol. For answer in the first place we prayse God for that quiet and happie Government in the dayes of that pious and Reforming Princesse and had succeeding Princes beene advised by as Religious wise and moderate States-men as that most famous Lady was Idolatrie and Superstition could not have taken such footing in this Kingdome as it hath done since to the great dammage of Religion and subversion of the Fundamentall Lawes of the Nation But withall let my Reader know that now the true Elevation of things indifferent is found And I pray you how sarre distant is an Arch-Bishop of Canterbury from the Pope of Rome a Bishop of Ely from a Cardinall a Prelate from a Seminarie Priest an Altar from a Sacrifice a Crosse from a Crucifix and a goodly Cathedrall-Service from a high Masse If the case stand thus my Masters judge ye whether it can be a wise act of Commensuration to weigh Designes at the old Beame of State-Politiques and conniving Conveniences They that would now place us on old Bottomes are such in whom the old interests prevaile more then the New and if we take hold of them to guide us I feare they will bring us back againe into as bad a condition as we have forsaken yea into a worse for State-Relapses are very dangerous and vindicative because there is a capacitie of Revenging recovered This is not onely apparant by our owne Chronicles but also by the examples of Pharaoh and Saul who after some particular violations grew more implacable and violent not much unlike the Sea when it once beginneth to make a Breach in the bounding-banks Perhaps some Po-Protestant-Politian may lead us about a while through some new and pleasing Walkes to take us off from a serious consideration of these three things first whence wee came secondly where wee are thirdly whither wee are going So that wee may be led through a Fooles-Paradise into a Spanish Inquisâ—tion before wee are aware of it For my owne part if I may write my owne thoughts I am perswaded that it both sides should lay downe their Armes and embrace each other as Esau and Jacob did yet there would be no Peace in England or Ireland though an Accommodation may be similingly granted and plausibly entertained And my Reason is this Sinne is a Peace-breaker an Incendiarie of Watte an Achan that troubleth our Israel Joshua 7. Now unlesse this Achan be stoned to death burnt with fire and burâ—ed under a heape of stones by a personall and Nationall Repenting-Reformation Parl Ord. T. according to this Parliament Ordinance there is no Doore of hope left that ever wee shall obtaine a firme and happie Peace with God and man Hosea 2.14 15. And therefore O England if thou wouldest have glory to dwell in thy Land and the prosperitie of the Gospel with all the Priviledges accompanying it to Crowne this Nation unto all succeeding ages Thou must arise as Israel did as one Man in a generall Commotion Valles turbationis Montan. Vatab. and turne
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
Whereas ye call the Doctrine of Christ that now by Gods great mercy and to your griefe is universally and freely preached A Parliament Religion A Parliament Gospel for such sobriety becometh you well and may stand you in stead when learning faileth ye might have remembred that Christ himselfe at the beginning was universally received and honoured through this Realme by assent of Parliament And further that without Parliament your Pope himselfe was never received no not in the late time of Queene Mary Yea and even then his Holinesse was clogged with Parliament conditions that Whatsoever had been determined in Parliament and was not repealed were it never so contrary to his Will and Canons should remaine still inviolable and stand in force otherwise his Holinesse had gone home again Such Master Harding is the Authority of Parliament Verily if Parliaments of Realmes be no Parliaments then will your Pope be no Pope therefore as you now call the truth of God which we now professe a Parliament Religion and a Parliament Gospell even so with like sobriety and gravity of speech ye might have said Our Fathers in old time had a Parliament Christ And your late fathers and brethren had of late in the time of Queene Mary a Parliament faith a Parliament Masse and a Parliament Pope I pray what is the English of all this Pâ—lyd Virgil Angl. histor l. 11. p 188. Hen 1. but the sense and meaning of that which Polydor Virgil said long ago in his History concerning Henry the first and his great Councell of State whose words are these in English After the French custome they called the Councell in their usuall dialect a Parliament which every King in the beginning of his reign was wont to call that therein if any thing either in the old Statutes or Laws were to be taken away or added again it should be done by the judgement of that Senate and that afterwards as often as the State of the Kingdom required Suo arbitratu he called another Assembly I might write down the first conclusion of the Councell of Basill in the time of Hen. 6. but it would be too tedious thou mayest read it at large in the Acts and Monuments of our Church where thou shalt find that as the authority of a Generall Councell is above the Pope so the authority of a Generall Assembly of a Kingdom is above the King who is to be subject to Lawes according to the first institution of Kingly government in the whole world And therefore in the judgement of that Councell Fox p. 684. Hen. 6. printed Anno 1576. all such are to be esteemed as flatterers who attribute so ample and large authority unto Kings that they will not have them bound under any Lawes for such as so do say talke otherwise then they think I cannot omit the determination and plaine English of a most skilfull Lawyer in his time which is this There is no King Carpzorius de Capitulatione Caesarea cap. 1. or chiefe Commander in the whole Christian world whose power may not be restrained by the Orders and Degrees of a Common-wealth by vertue of their Compact and Agreement at first Such as would cast our government into the mould of the Jewish Monarchy cast it into a bounded mould Jun. Tremel in loc Sâ—c volo sic â—ubeo violentum genus domâ—nandi est tyrannicum neque unquam potest esse diuturnum Pet. Martyr 2 Sam. 5.3 Intrum est foedus ut dominatio esset Pia. Justa Clemens ut rex populum secundum jura ac leges gubernaret populus autem ei pareret Mart. in loc and stinted jurisdiction 2 Sam. 5.3 The Elders of Israel and David made a conditionall Covenant Davids goverment was not arbitrary An Arbitrary Government is not onely violent but also tyrannicall and cannot be perpetuall and therefore Kings ought alwayes to have before their eyes that great charter Deut. 17. for the law of God is to be the Schoole-dame of Princes and their line and rule by which if they square all their counsels and actions they shall not erre and therfore David in the 101. Psal did willingly oblige and binde himself to three things 1. that his government should be pious 2. just 3. mercifull as appeareth plainly in that psalme Also you shall find the same confirmed 2 Kings 11.17 which was that the King should governe the people according to Laws and Statutes and that they should obey him so commanding This was not saith the same authour a new Covenant but the renovation of the old which Athaliah had broken They that write concerning the Sanhedrin Joseph l. 4 c. 17 the highest Court amongst the Jewes Numb 11.16 which continued untill the time of Herod who put it down to set up a Tyrannicall government of his own make it differ very little from our English Parliament First Mosâ—s Kot◠〈…〉 in regard of the number it was the fullest Court there were 70 Elders in it and the Nasâ—or Prince did sit in the midst of the halfe circle Secondly in regard of the place it was in the chief City the Metropolis of the Kingdom Ierusalem Thirdly 〈◊〉 Nâ—m 〈◊〉 in regard of their Election there were 6 chosen out of every tribe except out of the tribe of Levi out of which onely 4. were elected Fourthly in regard of their power which was very great 1. Galatin l 4. c. 5. There was no Appeale from this Court 2. It s authority continued in the vacancy 3. The authority of the Prince did not infringe the power of this Court Lastly 〈…〉 â—â—op Hâ—â—od Sabellicuâ— Grinâ—ston in the lives 〈…〉 Domit an 〈◊〉 they that would cast our Government into the mould of the ancient Roman Monarchy will misse of their much desired Boundlesnesse and absolute Monarchy for it plainly appeareth by Roman Histories That the Roman Senate did not onely elect and confirme their Emperours but did also oft times exercise a judiciary power over them even beyond coertion or restraint The Emperours themselves were willing with it many of them Hâ—c pâ—o me uâ—e e si justa â—ape a 〈◊〉 contra me si inâ—usta and therefore Dion prayseth Trajan the Emperour because when he set a Tribune over the Praetours and put a sword into his hand he said to him after this manner Use this sword for me so long as I rule well but use it against me if I command unjust things Therefore the Emperour promiseth that he will do nothing Contra jus contrary to Law and Equity Imperator in â—od lib 4. that so his decrees may be of force in the places of judicature and that they ought to be of no force if it be apparent that they swerve from the right line of Justice Moreover he saith Vt revera mapus imperio est that the power of the Roman Empire doth so much depend on the authority of the Law that its greater then the Empire It s true the
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
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
shewed himselfe a man after gods owne heart verse 22. And take heed that God saith not of us Virtutem Deo nemo acceptam resert as Aristotle did of the prosperous men in his dayes They doe not acknowledge God the Author of it what greater Ingratitude what greater impietie can there be in the Christian world Omnes immemorem beneficiâ— oderunt Cic. All men hate an ungratefull man Fifthly For the last Consideration what the grounds of this Aphorisme are I will give you these three 1. The first is taken from the nature of Repentance which is not onely a fruitfull grace but also bringeth forth fruit sutable to its kind Gen. 1 12. Now as the fruits of impenitencie are Discord Civill Warre Shame and Adversitie Deut. 28. So the fruits of Penitencie are Peace Glorie and Prosperite as appeareth likewise in the same Chapter at large 2. The second ground is taken from the nature of Gods promises they are not onely fruitfull but also correspondent promises Psal 48 11. We begin to feele that Peace is a good thing Carendo potius quam fruendo Psal 1.3 such is the nature of man that he priseth a blessing by wanting it Everie promise is like that tree planted by the river side which bringeth forth its fruit according to its kind in his season Now God promiseth peace Prov. 16 7. when our wayes please him now we are sure God is well pleased with Repentance 3. The last ground is taken from the nature of God himselfe Ratio eptima declinandi poenas inpoenitentia consistit Rodolp Gualterus who is so gracious and of so sweet a disposition that if a Nation turne from the evill of sinne God will turne from the evill of punishment Jâ—â—ah 3.10 If wee turne from sinne that is a Peace-breaker then God will turne to us who is a Peace-maker This Abraham Isaac and Jacob found to be true by experience so did Joseph and Jeremiah Jer. 20.3 The three Children and Daniel could tell you as much Mordecai and the Jewes bate witnesse to this Truth By the way thinke not that when I say Peace is a pleasing effect and the sweet fruit of true Repentance that I meane such a Peace as the new Irish Pacification is which I cannot but apprehend to be very dangerous to these three united Kingdomes unlesse some speedie check be given to their proceedings and mercilesse intentions Believe it they who have committed the most outragious and barbarous Cruelties that have ever beene heard of in the Christian world cannot so soone turne good subjects to King Charles and true friends to the Protestant Religion without either Repentance or submission Let Oxford say what can be said for their Irish Assistants it s an ill Omen to Religion when the Fox is set to keepe the Geese or to use the sacred phrase when Cain is set to be Abels keeper Gen. 4.9 I doe expect the returne of Cains answer Am I my Brothers keeper CHAP. XXVIII Application of this Aphorisme EXamine the truth of your Repentance by the former significations of the word Repentance 1. Doth thy Repentance spring out of the Radix and Root Chaâ—am Assimilatur enim filiquis peccatum dulcedinemhabens asperitatem Theoph. Then thou art wiser then before thou art conscious of thine owne former folly as the Prodigall was when hee left his Trough and Swines-meat his sinfull and huskie pleasures and went to his Fathers Diet being come to his right and ripe wits Luke 15.16.17 This new Diet of the Prodigall its Bread from Heaven Divinis mysteriis divino pane communicans Theoph. the Mysteries of Salvation the Word and Sacraments Is it thus with thee Christian Reader Doest thou now with the Bee finding an emptinesse in all these Terrene flowers even in their glorie and Spring-beautie and May-sweetnesse flee to some other untill it be a better flower which are the Promises in the Fields of the Old and New Testament And from thence dost thou suck the Honie of divine knowledge and consolation then its a signe thou art wiser then a naturall and impenitent foole 2. Doth thy Repentance grow out of the Root Nacham Then thy minde is changed thy judgement altered with griefe for thy former madâ—esse 3. Doth thy Repentance arise from the Root Shobh Then thou doest with the Prodigall returne to thy heavenly Father Longinqua Regio est oblivio Dei Aug. from whom thou didst goe into the farre-Countrey of Oblivion forgetting God thy selfe and the end wherefore God gave the Talent and Portion which thou hast If it be thus with thee then thou art a true Convert blesse God for it but if thou art the old man still a Swearer a Whore-master a Drunkard still Quam diu male agebat extra seipsum erat non manebat in sua ratione rest not contented in serving thy base Swinish lusts but labour to repent for all the while thou livest in sinne thou art beside thy selfe and livest in Bedlam It may be thou hast high thoughts of thy owne wit as the Sluggard who thinketh himselfe wiser then seven men that can render a reason Prov. 26.16 Yet thou art a sluggish foole still if thou doest not arise out of thy Bed of Securitie and Idlenesse and labour to worke out thy salvation with feare and trembling by getting the Oyle of grace into thy Lampe and heart Matth. 25. THE TENTH PART CHAP. XXIX The Motives to take this Parliament-Physick of Repentance THese Motives are contained within this Ordinance vertually and inclusively though not formally and plainly set downe APHORISME Parliament-Physick is alluring Physick For the better understanding of this Aphorisme consider these things following First what it is to allure to allure signifieth to entice to move Solicitare qua solo-citare ve suo loco move or stirre up to any thing The Apple in Paradise is said to allure Eve to pull it downe and eat it 2 Pet. 2.18 Hosea 2.14 I will allure her and draw her into the wildernesse and speake comfortably unto her Secondly consider how many wayes it doth allure 1. Nulla spâ— solicitor Plin. l. 9. Epist It doth allure by faire words whereby hope is stirred up and quickned in the soule of a doubting Christian Hosea 2.14 I will allure her and speake comfortably unto her So this Parliament-Physick doth allure by speaking comfortably to the Kingdome as you have heard it telleth the Kingdome that there is hope still in Israel concerning the matter in hand 2. Aut spem metumve ostendendo allicio It doth entice by foule words by threatning speeches by generating feare in the heart So Schoole-masters allure their Schollers to their Bookes even by threatning them with the Ferula or Rodde So the Lord did entice and draw Niniveh to Repentance by threatning their destruction within 40. dayes Thus this Parliament-Physick doth more the Kingdome of England and Dominion of Wales to a speedie Repentance from the dangerousnesse of
Schisma quo 〈…〉 Musc de Schism and under their owne hands Now this is a good Schisme whereby a Kingdome is brought into a neerer Conformitie to the will of the great God for hereby an evill unity and concord is broken So Christ was the greatest Schismatick in the world and his Disciples as my Author calleth them and his Reason is good for saith he They did cut asunder the unitie of the Jewish Church and such a Schismaticall Church is ours and such Schismaticall Parliaments were many of our best Reforming Parliaments when they did fall off from Rome and divided themselves from the Malignant Church of Anti-christ Thirdly Though this Parliament hath done more then others have done in the Poynt of Reformation yet what have they done more then other Parliaments would have done if they might have answered their owne desires and the many Petitions of the Kingdome of England put up to that great Assembly still to be seen So that this present Parliament do but sweat and fight out what others have wished and endeavoured though not in the same manner and measure not meeting with the same necessities Rebus sic â—â—â—â—tibus And truly my Brethren to speake what I seriously thinke a more thorow Reformation is of absolute necessitie in this Kingdome in these regards and many more 1. Because many have more knowledge then they had and they cannot swallow what formerly they have concocted I wish with all my heart we may not be too scrupulous but certainely there is just cause why the Parliament have done as they have in the point of Reformation 2. Because that many did make use of our Ceremonies as of a Shooing-horne to pull on Poperie withall Say what you can for Ceremonies they are but Romes Nest-Egge for the Pope to hatch his Superstition out of Not to be tedious blessed be God for what the Parliament hath done and the Lord finish his owne worke hee hath began Let God be glorified in his owne way in our day of Salvation and there 's an end of the Controversie Fourthly and lastly How that Parliament can be called a Schilsmaticall Parliament Defence of Apologie which medleth but with things that belong to their Power I am yet to learne Jewel p. 522. Si quid ex antiquis institutis legibusve tellendum ac rursus condendum sit id de concilii sententia fiat Pol. Virg. l. 11. p. 188. Now it s well knowne to such as are not wilfully ignorant that a Parliament hath power to seek the health and wealth of the Church as well as of the Common-wealth and therefore they may detract and adde as it shall most conduce to the welfare of both And to speake truth otherwise their Power and Meeting were to little purpose upon the matter The which thing to imagine were to undermine the Power of both Houses of Parliament and to tax our Ancestours of much folly in the Constitution of a fruitlesse Remedie for Politique Maladies 2. Obj. Never did any Parliament goe about to reforme and cure a Kingdome so contrarie to the Judgement of the Lords Spirituall and Tempotall yea without the consent of many of the Commons and without a Convocation of learned Divines as this doth at this day Sol. For answer first in the first place it s a Prerogative of Parliament Salus populi est suprema lex not to be tyed to former Precedents but to have a Legislative Power to make new ones of their owne as occasion shall be offered for the same Ground remaineth which is Publique Safetie that 's the Axletree about which all Votes must turne and the Center to which all Lawes must tend To this purpose remarkable is a branch of King James his Speech in Parliament His Majesties â—â—â—st Speech in â—arl March 19. Ann. 1603. which is this The times for making Lawes are onely in Parliament time As for the making of them I will thus farre faithfully promise unto you that I will ever preferre the weale of the Body and of the whole Common-wealth in making good Lawes and Constitutions to any particular or private ends of mine thinking ever the wealth and weale of the Common-wealth to be my greatest weale and worldly felicitie A point wherein a lawfull King doth directly differ from a Tyrant His Majesties reason was this If we take the whole People is one Body or Masse then as the Head is ordained for the Body and not the Body for the Head so must a righteous King know himselfe to be ordained for his people and not his people for him Secondly Jewel pag. 520 521. part 6. For answer to this Objection If you consult with M. Harding he will tell you what the Parliament did in the first Reformation of Religion in England which consisteth in these particulars 1. The Temporall Lords did forsake the House 2. The Spirituall Lords did likewise except one Bishop who was counted a foole for his co-working with the Parliament and breaking the Unitie 3. Very many in the lower house and well learned did speake against the Reformation 4. The Convocation of Priests did put up a Bill against the parliaments proceedings 5. The Parliament chose Divines and a Solemne disputation was appoynted at Westminster in the presence of the States of the Realme 6. Nihil jam dictum quod non dictum fuit grius The Bishops and Priests did flee from this disputation and meeting of Ministers which was called an obscure meeting of a few Calvinists of one little â—and from whence Christian Reader thou seest that there is great similitude betwixt this and the first Reforming Parliament There is no new thing under-neath the Sunne Eccl. 1 9. I will conclude this answer with Bishop Jewels words to M. Harding Bishop Jewel p. 522. paâ—t 6. If any imperfections shall appeare in the former Parliaments we give Gods thankes for the same that is and trust that for his owne Name sakes he will confirme that he hath begun The hearts of Princes and determinations of Parliaments are in his hand Prov. 21 1. If any thing want the arme of the Lord is not shortned he is able to supply the same 3. Obj. But this Reforming Physick is given by your great Colledge of Physitians without the consent of the Master of that Colledge yea in the way of resistance to his prescription Sol. For answer I confesse no Objection doth lye against Parliament proceedings that hath so much weight in it as this hath were it not for this all were nothing Yet in all humilitie Doct. Reinolds pâ—ine 〈◊〉 p. 585. and out of the depth of Christian-loyaltie to my Prince as Supreme Governour over his Subjects in things Spirituall and Temporall according to the Lawes of the Kingdome of England Give me leave to propound under correction these few Considerations in way of Answer to the former Objection 1. Consideration whether the Master of a Colledge of Physitians may not be distempered in his