there was a generall corruption in the land Otherwise our bitter griefe of heart for sin and punishment Omnes caeremoniae sine laceratione cor dis mera ludâ—bria sunt will be turned into a sin the remedy will increase the disease Some of the heathen in the dayes of their sacrifice to their Idols for health did riotously banquet to the prejudice of their health so too too many of us in the very fast dayes when we seeme to mourne bitterly for our personall and nationall sins run afresh to our sins But God in his just judgment will punish a hypocriticall humiliation Qui non est hodie â—â—as minus aptus â—â—it and a bull-rush dejection for a day with a further unpreparednesse to repent and amend When the heart is not rent with the garments the rending of the garments sowes the sin faster together When the heart and breast are not knocked together Tundens pectus non corrigens vitia ea cousolidat Aug. that knocking will never batter sin but will consolidate and compact it together more firmly it will be as the knocking of a naile which drives it further and faster in 4. Parliament Repentance is a God pleasing Repentance argued by these words in the definition That God may be pleased to accept Now this is a God-pleasing Repentance two wayes 1. In regard of intention and purpose of heart 2. In regard of acceptation on Gods part the effect and consequence of it is acceptation First in regard of the intention of the heart in grieving bitterly for the evil of sin and the evil of punishment it s not so much to get a pardon of sin and a removall of the punishment Tristitia secundum deum hinc nascitur quod aliquts sentiaâ— se deum offendisse â—am optet id sactum non esse Heming as to procure the love and favour of God who is offended and justly displeased and therefore it s called sorrow after a godly manner 2 Cor. 7.9 God is the especiall object of it if there were no hell to punish sin in yet a true penitent sinner would grieve because he hath displeased so good and gracious a God and hath broken so holy a law and therefore David Psal 51. did especially eye God in his bitter griefe for sin seeking to please him as well as to ease himself Mary Magdalens teares were mixed with drops of love to Christ Secondly it s a God pleasing repentance in regard of the â—ffect of it God doth graciously accept of it Ionah 3. Isai 58.5 and in many other places but more of this hereafter Fiftly it s a humble Repentance This is argued from these words in the definition as God may be pleased graciously to accept The Parliament of England doth disclaime all merit even in their deepest humiliation they ascribe all to the richnesse freenesse of Divine grace in the acceptation of Englands bitter sorrow for sin and preparednesse for an amendment of life This is according to the practice of the true Church in all ages if we look into the histories of former times nothing will appeare more plaine and imitable God cannot indure a proud hypocriticall fast Isa 57. Or a Pharisaicall and Popish confession Propter hoc enâ—m quod confidant in seâ—psis 〈◊〉 totum deo â—â—buunt c. Damonem reddat Theoph. Arch. Episc Monstratur per hanc parabolam quod non oportet extolli inbono quoâ—iam opere imo neque in omnâ—um mandatoâ—â—n impletime Chrysost Abbreviator Spleadâ—da 〈◊〉 Aug. Luke 18.10 Pride in duties is no little sin it s to deny God and to turne adversary to his free-grace as my authour saith it maketh a man a proud Devil who did make himself like to God Therefore let us in all our performances and greatest enlargments speake the language of our blessed and thrice humble Saviour and say when yet have done all these things which are commanded you we are unprofitable servants Luke 17.10 This parable doth teach the Church of God that it ought not to be puffed up with the performance of any good work no if we could fulfill the whole Law for all is of God and but our duty but now if we consider how grievously we sin against God and how exceedingly we fall short of a legall perfection we must needes be humbled in and for our best actions for out of Christ they are but beautifull sins and menstruous clouts Sixtly It s a proportionable Repentance This is also inferred from this word Such in the definition where it is said to be such a bitter griefe of heart that is such a sutable griefe as it may be in some measure proportionable to our sinfull joy in sinning Quam magna deliquimus tam grandâ—ter desâ—eamus Cyprian as it may be pleasing to God and acceptable to him And therefore it s laid down as a standing rule to square our sorrow for sin by that sorrow must be proportioned to our sins The greater our sin the greater must be our sorrow David was not so much afflicted for his other lesser infirmities as for his Murther and Adultery Peter went out and wept bitterly Math. 26.75 The medicine must be answerable to the malady the antidote to the poyson Yet we must not think with the Papists that this proportionable sorrow for sin is required in way of satisfaction for sin Non opus esset Christum moâ—â— si Petâ—us potuisset peccâ—tum suum delere Pareus Considera â— for its onely the blood of Christ that giveth justice satisfaction and by his blood not by our teares we are clensed from all sin 1 Iohn 1.7 the death of Christ had been needlesse if Peter could have wept away his sinnes Secondly consider why Repentance is onely physicke for a sin-sick Nation the reasons are these 1. Because Repentance is most sutable physicke and that in two respects 1. Because its most connaturall to the sin-sick soul for its spirituall physick and therefore it s called a supernaturall grace 2. Because its contra-naturall to the disease which is impenitency Now physicke as it must be sutable to the nature of the patient Sublata causa tollitur essectus so it must be contrary to the nature of the distemper that so the potion may oppose and so destroy the cause of sicknesse which is sin and onely sin Lam. 3.39 2. Because its most seasonable physick it s all wayes in season Paenitentia vera nunquam sera but especially in these dog-dayes wherein sin is more then ordinarily mortall yea so deadly are our nationall sins that every faithfull Clerke in this Land do seeme to toll Englands passing Bell by giving warning that England is brought neere to the Gates of death and destruction except it doth repent speedily Rev. 2.5 Repentance is physicke for a dying and gasping Nation Isa 22. and the 12. verse Thirdly because its the most Catholicall remedy that can be Poenitentia peccatorum
but all must confesse that they have contributed toward the great stock of National sins and so have increased the treasure of wrath against these dayes of wrath And therefore since according to the language of the Holy Ghost we are a sinful Nation and laden with in-quity and that from the sole of â—he foot to the head there is no soundnesse in us we may justly expect the desolations that are denounced against so great and generall a corruption And as it is our dâ—â—y to humble our selves and to give glory to God the fâ—â—r cher of all hearts by confessing all sins So ough we to be affected and humbled with deepest sense of sorrow for those most crying sins which now we finde by too sad experience to have a more immediate influence upon the destruction of a Kingdom Some of which are Idolatry and Bloodshed That of Idolaâ—ry as it was the sin of our Ancestors so it is the spreading sin of these latter dayes while by a general connivence and almost toleration it hath been several wayes fomented and incouraged the grievous effects whereof this kingdom now begins to feele from multitudes of armed Papists and their abettors And the kingdom of Ireland far more heavily hath felt being brought almost to utter ruine by the intestine wars of Romish Idolaters And for that o her crying and cruell sinne of bloodshed that cals aloud for vengeance besides many murders not expiated and the blood-guilty pardoned did it not go hand in hand with that abominable Idol of the Masse in the dayes of Queen Mary and some of her predecessors when many hundreds of deare Martyrs and Saints of God lost their precious lives in flames and prisons And though severall acts by which that innocent blood was shed have been repealed by Parliament yet to this very day was never ordained such a solemne publicke and Nationall acknowledgment of this sin as might appease the wrath of that Jealous God against whom and against whose people with so high a hand it was committed Now that all the sin and misery of this polluted and afflicted Nation may be bitterly sorrowed for with such griefe of heart and preparednesse for a thorow Reformation as God may be pleased graciously to accept It s required and ordained by the Lords and Commons in Parliament Part 7. E. that every Minister and Preacher of Gods word in the Kingdom of England and Dominion of Wales in their several Auditories and Congregations especially upon the fast dayes Part 8. N. shal most earnestly perswade and inculcate the constant practice of this publick acknowledgment and deep humiliaton for these and all our national and crying sins and likewise the necessity of a personal and national Reformation and shal publish this Ordinance concerning the same That so at length we may obtaine a firme and happy peace both with God and Man That glory may dwel in our Land Part 9. T. and the prosperity of the Gospel with all the priviledges accompanying it may crowne this Nation unto all succeeding ages The parts  In this Parliament Physick for a sin-sick Nation consider these parts As appeareth in 1. The Physitians The Lords and Commons P 2. A Preparative for this physick It s a discovery of the necessity goodnesse of this physick and possibility of a cure A 3. The Patients They are 1. the Kingdome of England and the Dominion of Wales R 4. The Physick it selfe It s Repentance which is divided into 3. parts 1. Confession 2. Humiliation 3. Reformation L 5. The time when it is to be taken It s speedily E 6. The maladies or distempers of the Nation They are infinite in number and hainous in nature amongst which 20. are nominated as chiefe M 7. The Apothecaries who are to compound this physick They are all Ministers and Preachers in the Kingdom of England and Dominion of Wales E 8. The shops where this Nationall physick is to be had It s to be had in publike Auditories Congregations N 9. The ends why this physick is prescribed They are three as 1. Peace with God and man 2. Glory 3. the prosperity of the Gospel for afterwards T 10. The motives to take this physick They are many secretly contained in this Ordinance as hereafter by Gods assistance and your gentle patience may more clearly appeare  PARLIAMENT PHYSICK for a Sin-sick Nation THE FIRST PART CHAP. I. The Physitians are the Lords and Commons assembled in Parliament IN explaining and applying the ten fore-named parts of the late Parliament and Physical Ordinance I purpose God assisting to observe three things that I may avoid confusednesse tediousnesse and unprofitablenesse The first is Order the second is Brevity the third is Plainnesse therefore after the example of Hippocrates I intend to summe up the chiefe Doctrinall Points into briefe Aphorismes or generall Heads in Evangelicall Physick and then apply them to every sin-sick member as may be most sutable to the work in hand which is a Nationall cure which thing is much desired by that great Colledge of Physitians and by me an unworthy and unskilfull yet a well-willing Apothecary to that most Honourable and Nation-curing Assembly APHORISME I. The Parliament of England is a Colledge of State-Physitians It will be needlesse to spend much time in the proof of this point because so much hath been lately written concerning it Master Pryn. Master Bridge as may satisfie any rationall man that will but seriously and without prejudice Polyd Virg. an Italian Archdeacon of wels in Ang hist l. 11 p. 188. Hen. 〈◊〉 study the point Yet give me leave to adde one testimony out of an impartiall Historian who lived long before these disputing and truth gain-saying times and was as little a friend to a Reforming Parliament as any of his function are in these times My Author saith that from the reigne of Henry the first the Parliament of England had such a lawfull and firme power conferred upon it that whatsoever was to be consulted on tending to the well-governing and preservation of the Kingdome that was to be referred to that Councell Moreover he saith that if any thing were either decreed or done by the command of King or people all that was accounted as nothing of no force except it were approved on by the authority of the parliament Furthermore he saith That if any thing were to be taken from or added to the ancient Statutes that ought to be done by the sentence of the Councell Not to be tedious he affirmeth That nothing could be established but what the major part of both Houses then sitting did like of Something else he saith which I leave to thy owne private examination and serious meditation From whence collect these Parliament Positions making good the fore-named Aphorisme and present practice 1. Position That Parliament power is an ancient power Ab Henrico id institutum jure manasse dici possit Reges ante haec tempora non consuevisse
true contrition and a living to righteousnesse Poenitentia est qua vera contritione morinur peccatis fide eâ—igimus nosâ—e peccatis Sarc loc com dâ— poenit Peccata sua corrigunt Just Mart. quaest a Gent. Sed etiam damnare omma â—a in quae prius confisâ—s est by faith Mark 1.15 In this definition of Repentance are two parts First a mortification of sin in our members Col. 3.5 a crucifying of the old man Secondly a Vivification to righteousnesse Eph. 4. The same Author saith To repent is not onely to depart from evill but also to damne all those things wherein we have formerly trusted As sin would send an impenitent sinner to hell so a penitent sinner sendeth sin to hell yea his idolized duties wherein he trusted to make God some part of amends for his trespasses Every unregenerated man is a naturall though not an artificiall Papist Repentance is not onely an aversion and turning from sinne in regard of the sorrow of heart it bringeth with it but also it s a conversion to God â—ed multo magis conversio ad Deum tanquam verum peccati medicum Pet. Ramus depreâ—â—t l. 3. p. 238. as the onely sin-curing Physitian 2 Kings 20. Ionah 3.10 Every sinner is borne into the world with his back towards God and heaven but Repentance turneth his face towards God and heaven-ward To repent is to bewaile sins past and for time to come not to commit sinne bewailed â—â—st mala praeâ—â—ta plangere plangenda â—eâ—um non committere Amb. Greg. Pet. Lumb 4 Sent. dist 14. It is to grieve for sin and not to commit sin grieved for Many other definitions I might give you but I will content my selfe with that in the Ordinance which is this that followeth and it containeth within it virtually what hath been or can be said concerning Repentance Repentance is such a bitter griefe of heart for all the sin and miserie of this polluted and afflicted Nation with such a preparednesse for a through Reformation as God may be pleased graciously to accept Parl. Ordin M. E. Wherein consider these parts or Positions 1. Repentance is a bitter griefe of heart 2. This griefe it is a generall griefe 3. This Repentance it is accompanied with a preparednesse for a through Reformation 4. It s a God-pleasing Repentance 5. It s a humble Repentance 6. It s a proportionable and sutable Repentance Of these in order First this Parliament repentance it s a bitter grief of heart This appeareth by the first words in the definition wherein two things are remarkable 1. The truth of it in that it is called grief of heart 2. The measure of it in that it is called a bitter griefe First then it must be a reall and hearty sorrow Poenitentia in corde sâ—â—a est Calv. God in all things hateth hypocrisie but especially in the work of Repentance Ioel 2.13 Thus saith the Lord Turne ye unto me with all your heart and rent your hearts and not your garments Rab. Ab. Ezra ut intelligat veritaten Rab. Kimchi Id enim praecâ—punmest Si quando ex animo resipiscamus Vat. By the renting of the heart we are to understand the sincerity of this sorrow God requireth repentance in secret for this is the best repentance most free from hypocrisie Then God is most willing to forgive when we doe seriously and indeed grieve for our sins heart and hands must goe together Lam. 3. ver 41. What God hath joyned let no man put asunder Secondly it must not onely be a hearty and true griefe but likewise a bitter griefe Ioel 2.12 it must be with fasting weeping Lucerate cor Jun. and mourning and our hearts must be rent or cut in pieces and not onely rased or pricked Mediocris poenitentia non sufficit quum vos tot sceleribus sitis mihi obstricti Cal. Therefore Calvin saith very well to this purpose God doth not onely require the truth of godly sorrow but the degree of it for a little is not enough seeing we have committed many great sins against God Therefore Saint Iames Chap. 4.9 Be afflicted and mourne and weepe let your laughter be turned into mourning and your joy into heavinesse If ever a mourning weed were in season sure it s now in fashion though too few weare it It is with most men as with those in Amos 6.6 or like those Mat. 11.17 Qui nullis argumentis ad veram poenitentiam permovemini Aretius who did not suit themselves with the times They were called to Repentance but no arguments would prevaile with that pertinacious people They would not mourne to those that mourned to them but like the unconverted Romans who did not onely sinne against knowledge but also had pleasure in those that did sinne together with themselves Rom. 1.32 2. Parliament repentance is a generall griefe and that in two regards 1. In regard of sinne it must be for all sinne 2. In regard of punishment it must be for all the misery of this polluted and afflicted Nation First it must be for all sinne Ezek. 9.4 They are marked on their foreheads who sigh and cry for all the sinnes that be done in the middest of the City There is good cause why we should do so Peccato nihil rependitur nisi mors Pet. Mart. Fabius because the least sin is committed against a great God and the smallest wages that is due to the least sinner is death Rom. 6.23 Death temporall and death eternall though all sinnes are veniall inregard of God yet no sin is veniall in regard of its littlenesse Lastly because every sinne is a publick enemy though committed in private as Achans stealing and hiding the Wedge of gold and Babylonish garment Iosuah 7. Sin is an accursed thing Deut. 27.26 Every sinne is a Peace-breaker and Incendiary of war yea the least sinne is a great make-bate betwixt God and Man Gen. 6.5 Evil thoughts in man caused God to have evil thoughts to wards man sinne in thought causeth God to punish sin indeed as the least leake in a ship may drowne all the passengers so the least sinnes may destroy man kinde the eating of one Apple did cause all the rest in the Garden of Paradise to rot the least sinne and the youngest sinner do contribute toward the great stock of Nationall sinnes As the Sea consisteth of single and small drops of salt-water so doth the sea of misery of single and small sinnes Secondly it must be for all the misery of an afflicted Nation It is not enough for a man to grieve for the punishment of his own iniquities Proximorum damna ut pro priâ— â—â—ntit fidelis Lyran. but he must grieve likewise for the afflictions of Ioseph Amos 6.6 We are to lay to heart our neighbours losses as if they were our own By Ioseph we are to understand the people of God Joseph â—d â—l â—egni 〈…〉 Mere. and by affliction the sicknesse
of Hens dung to cast up poyson which for health sake men will take though it be loathsome to the stomack but now this vomit is of another nature it s a supernaturall vomit In confessing thy sins Caution take this Caution along with thee Thou must not with the dog return to thine owne vomit nor with the sow that was washed Haeâ— est â—nim vera poenitentia 〈…〉 abâ—â—â—â— a non 〈◊〉 Hieron Snoph Conversio Bux Qui 〈◊〉 quidâ—m compunctionis se abluunt sed in idipsum â—â—veâ—tentes sordescunt Greg. to the wallowing in the mire 2 Pet. 2.22 True repentance doth not onely consist in confessing and grieving for sin but also in ceasing from sin and therefore the learned doe from the Original word translate and call Repentance a Turning it s a turning from sinne and the devill unto God and goodnesse We must not be like that Serpent which casteth up her poyson when she goeth to drink and afterwards sucketh it in again but as Solomon saith we must confesse and forsake sinne if we would find mercy and absolution Prov. 28.13 What Judge will pardon an incorrigible rogue one that hath often been branded committed many robberies Therefore wel saith an ancient Writer on the 51. Psal 17. God will not receive their sacrifice who weep for their sins but doe againe returne unto them and so defile themselves againe The consideration whereof giveth check to many yea most confessours in the world even amongst those who professe the Protestant Religion but especially to the Church of Rome wherein an Aâ—â—icular Confession in the eare of the Priest is sufficient But let all such know that the promise of Absolution is only made to such as confesse and forsake their sins Prov. 28.13 They are said to forsake their sins though their sins will not forsake them for like our shadow it will follow us when we run from it as fast as we can Rom. 7.24 CHAP. XV. Humiliation NExt in order followeth the second part of Repentance which is Humiliation This appeareth by the Ordinance and it is the paine and griefe which doth alwayes follow or accompany the potion of Repentance which doth afflict the soul as corporall physick doth the body of the patient 2 Cor. 7.9 APHORISME 8. Humiliation is the soule-afflicting and heart-fainting part of Repentance Lev. 16.29 Ye shall afflict your soules verse 31. Humiliabitie animas vestras LXX Or as the words are translated by the Septuagint Humble your soules Num. 29.7 30.13 Ezra 8.21 Ier. 45.3 Ionah 2.7 For the better understanding of this Aphorisme consider what Humiliation is I might give many definitions but that in the Ordinance is very full and pertinent Humiliation it s a hearty bewailing Parl. Ordin F. even with deepest godly sorrow and detestation secretly and in families but especially publikely in congregations both of our owne personall sinnes and chiefly those sins that are and have been the sins of this Nation In which definition consider these eight parts 1. Humiliation is a hearty bewailing of sinne Toto corde abominantur peccatum Occolamp in Ezek 6.9 It is not enough to bâ—waile sin but it must be done cordially Repentance must make the heart sick Ier. 4.31 A woman in travell of her first-borne doth bewaile her selfe heartily and not complementally so is the Church of 〈◊〉 to bewaile her selfe seriously God doth require the heart in every thing Prov. 23.26 He doth especially eye the heart in any duty Prov. 21.2 Ezek. 33.31 There is good cause why we should doe so 1. Because our sins are heart-sins 〈…〉 peccato Jun. Mat. 15.19 2. Because they are hearty and serious sins 1 Ioh. 3.4 3. Because a heartlesse humiliation is a hearty dissimulation which is a double iniquity My Masters and fellow-souldiers it is not enough that you confesse you doe not well to sweare but you must confesse it heartily and sorrowfully or else God will look on you as Cavaliers though you fight against them 2. Dolor de peecatis quatenas 〈◊〉 Deum offendit non tantum 〈…〉 hominem a peccato quatenus est 〈◊〉 c. Ames de resip 〈…〉 â—o quod sit contra Deum quem amaâ— Cassiod in Ps 51.17 This Humiliation is with godly sorrow 2. Cor. 7.10 Godly sorrow works repentance Now this grief is called godly sorrow in divers regards 1. Because God is the chief object of it Eze. 6.9 1 Sa. 7.2 All the house of Israel lamented after the Lord. Though there were no sparks of fire in hell yet there would be drops of water in a truly humbled sinners eyes not onely because of the evill of punishment which doth accompany sin but especially because of the evill of sinne that is in sin as it is the transgression of the law of a righteous holy and a loving God 2. It is called godly sorrow because God is the Author of it Iam. 1.17 3. Because God is the end of it it driveth the soule to God and not from God Hos 6.1 Lam. 3.40 As God is the Alpha of this sorrow so he is the Omega of it As the soule returneth to God that gave it so doth this godly griefe 4. Because the subject in whom this sorrow is is a godly man the wicked have not this griefe Cain Pharaoh Iudas were without it 3. Proseindere Kimhi Scâ—nduntur enim â—â—â—da qui bus sactorum suorun â—oenitet Oecolam Dolor etiam 〈◊〉 debet esse maximus 〈◊〉 dolorum Ames Cor contâ—tum dicitur quod poenitentiae laboâ—â—hus vehementeâ— est afflictum Cassi It s a deep humiliation argued by these words in the definition With the deepest godly sorrow Ezek. 6.9 the word there translated to lothe signifyeth to cut asunder whereupon my authour hath this note Their hearts are cut into pieces who repent of their sinnes Now this cannot be without heart-bleeding sorrow Zach. 12 10 11 12. Upon which place one saith that griefe for sinne ought to be the greatest griefe of all and there is very good reason for it because the evil of sinne is a greater evil then the evil of punishment is or can be the one is of the Devil Iohn 8.44 the other is of God Amos 3.6 There is something good in punishment there is nothing good in sinne onely the most wise God doth by accident turne sin to good Rom. 8.28 as the skilfull Physitian doth make a good and healthfull use of poyson to his patient Again godly sorrow is the greatest because our love to God is greater then to any creature if we be his children now according to the measure of love is the measure of sorrow Quest May not a child of God sometime feel more griefe for some worldly crosse then he doth for sin Gods children feele more sorrow in the intellectuall part of the foul for sinne then for any worldly losse or crosse whatsoever Sol. Thom. Suppl qu. 4. Art 1. Bellar. de poen l. 2. c. 11. Intellective saltâ—m quoad
Application of this Aphorisme THe consideration of this Aphorisme giveth a checke to the slightnesse of our sorrow for sin a sigh and away we must feed this sorrow and wish with the Prophet that our heads were contuall and unemptiable fountaines of teares Ier. 9.1 but how soon are our teares dried up Metaphora a matribus quae oculis lachrymas abstergere solent Par. If this plaister of sorrow begin to smart a little presently we pluck it off and think it is enough whereas we should let it lye ontil it be throughly healed which is not til death when as all teares of worldly sorrow so these of godly sorrow shall be wiped away and with Gods own hand and handkerchife Rev. 7.16 It shall be done as mothers do when their sucking children cry As David cried out vehemently O Absolon Absolon so ought we to cry O England England but very few are marked on their foreheads with the letter Tau Tau Montan. Signo salutari Jun. as with a signe of safety because they mourne for the sinnes of the Church I feare too many are of the disposition of the old Romans and unconverted heathens Rom. 1. verse 32. who knowing the judgement of God that they which commit such things are worthy of death not onely do the same but have pleasure in them that do them yea too too many old sinners who have spent their strength in the service of the devil and cannot now through weaknesse run a hunting after their youthfull pleasures yet love to sit on a stile and see others follow their pleasures with greadinesse These neglecters of private and publicke humiliation for their personall and nationall sinnes are the great criers out and fighters against a thorow Reformation Capt. 〈◊〉 a Cavalier Captaine at Gainsborough confessed after his guts came out that he took up Armes against the Parliament because the Parliament did fight for a reformation of Religion Lastly the consideration of this Aphorisme is of use by way of exhortation it is as a spurre in the sides of such as are backward to begin 〈…〉 Grâ—g and dull to go on in the duty of repentance seeing this humiliation is not onely a part of repentance but also it is the next way to secure our selves from the storme and wrath to come Ezek. 9.6 Slay utterly old and young both maides and little children and women but come not neer any man upon whom is the marke These are times of danger and if you would be marked out for security on the forehead labour to have the signes of godly sorrow appeare in your eyes weep as David did Psal 119.136 Rivers of waters run down my eyes because men keep not thy law David did grieve much for the sinnes of the Jewes and other wicked men Gregory giveth a motive hereunto 〈…〉 Gregor because to grieve for other mens sinnes is to wash away his own filthinesse he is not cleansed from his own filthinesse that delighteth in his own wickednesse what will then become of a world of prophane men that are carried on with the persuit of sin from which they will not be plucked the drunkard wil have his cups and the adulterer his queanes and the chapman his false weights they are so far from this dislike and sorrow for sinne that they like love and rejoyce in nothing but sinne they hate the godly Magistrate that would punish them they distaste the faithfull Minister that doth reprove them and fight against that government that will curb them Capt. Fannicks confession before Qui omnes convenerunt in unum Glos Proâ—â—ciamus 〈◊〉 idest legem Glos Demuâ—opeâ—am ut non nos alliget neque imponaâ— nobis Châ—â—stiana religio Aug. Jumentorum mo c. Cassiodâ— and this is a maine ground of our Anti-Parliament war this day in England if the Cavalliers would speake plaine English and shame the Devil as one did Psal 2.2 3. Here we finde a combination an association against Christ and his Disciples and what is the ground of this confederacy it is laid down in the 3 verse Let us breake their bands asunder and cast away their cords from us That is let us breake the bands of Christ and his followers wherewith they would restraine us that so we may be at the more liberty for Christian Religion in the power and purity of will bound and binde us so as we shall not have elbow 〈◊〉 to sinne at our pleasure thus like so many Brutes they desire to pluck their necks out of Christs yoake and coller Is it thus with you my Masters then beleeve it and much good may it do you He that sitteth in the heavens shall laugh the Lord shall have you in derision He will speake to you in his wrath and vex you in his sore displeasure He will breake you with a rod of Iron and dash you in peeces like a potters vessell Be wise now therefore O ye Kings be instructed O ye judges of the earth Serve the Lord with feare and rejoyce with trembling kisse the son lest he be angry and ye perish from the way when his wrath is kindled yea but a little What is the English of this exhortation of the Psalmist but this Apprehendite disciplinam Francisc de Puteo Nisi enim vos resipueritis a seditionibus intesâ—ina bella succondentes cessaveritis Deum operibus placare sestinaveâ—itis graviora paâ—emini Theoph. Archiepise Bulgariae in Lucam 13.2 which you finde in this Parliament Ordinance for Repentance which in the last place consisteth in a thorow reformation and is here meant by kissing the Son Or if you like the counsell of an Arch-Bishop better then the exhortation of the Prophet David or of God himself in the second Psalme Then repent for except you repent and be deeply humbled for your sinnes and cease from your seditions whereby you have kindled an intestine or Civil warre and labour to pacifie God and that with speed you must suffer greater punishments then yet you have suffered We are bidden alwayes to rejoyce Phil. 4.4 Obj. How then can we sorrow alwayes and so deeply for sinne Sol. Let the Repentant alwayes sorrow for his sin and yet rejoyce alwayes for his sorrow CHAP. XVII Reformation THe third and last part of Repentance it s a Reformation Semper doleat poenitens de dolore gaudeat as it appeareth by these words in the Ordinance And likewise the necessity of a Personall and Nationall Reformation and shall publish this Ordinance concerning the same Paâ—l Oâ—d N. Now this Reformation doth accompany Repentance as an amendment and a restauration doth goe along with a successefull remedy by vertue whereof the sick party is cured of his distempers APHORISME 6. Reformation is the Patient-restoring part of Repentance Matth. 3.8 Rev. 2.5 For the better understanding of this Aphorisme consider two things First what Reformation is Secondly why it is called the Restoring part of Repentance For the first
it is a sinning-sin as one calleth it Rebell is â—â—at rebellione aeterna Vat. It is called Rebellion Ier. 8.5 it is a high aggravation of sin Mat. 11.20 Rev. 2.21 2. Because it is a Diabolicall sinne the Devils neither can neither will repent their impenitentiall hearts are so hardned 3. Because it is a wrath-treasuring sin Rom. 2.5 by it they treasure up wrath against the day of wrath 4. Because it is a Nation-unfencing sin Isa 5.2 5. It causeth God to pull up his hedge about his Vineyard and Church and so to fall to ruine and all kind of mischiefe 5. Because it is a Physick-rejecting sin Mat. 23.37 Ye would not come under my wings to be healed and refreshed Iohn 3.19 The contempt of Physick doth more displease the Physitian then the loathsomnesse of it doth trouble him 6. Because it is a sin-finishing sin Iam. 1.15 Then sin is finished when a man resolveth to live and lye in it though it cost him his life Now is thy sore without remedy 2 Chron. 36.16 There is no promise in the Word of God to an impenitent sinner that will not turne and live It is not so much falling into the water that drowneth but the lying in it So it is not so much the falling into sinne as the lying and continuing in sinne that damneth the soule Thirdly consider the Demonstration of this Position in-particular as it concerneth this Nation wherein we live To this end let us a little look over the foure great changes of England in former times and we shall finde that the sinnes of our fore-fathers which were not repented of were the meritorious cause of their long-since past miseries Lam. 3.39 The first great change was at the comming in of the ancient Romans into England which was a thousand years after the beginning of the fable of Brute and in the daies of Iulius Caesar Rich. Pak Chron. pag. 2. Briâ—o de Britoniâ— Polyd. Virgil p. 27. Ang. hist Bede l. 3. c. 1. Now we cannot imagine but that then the Britains were under their Heathenish Government as so many Brutes like the ancient Romans before their calling to be Saints Rom. 1. worshiping and serving the creature more then the Creator who is blessed for ever Amen The second great change was at the comming in of the old Saxons Bede l. 1. c. 24. Hist Ang. Now Bede in his History doth plainly prove that their impenitencie was the cause of their punishments as a pillaging and a spoiling war c. They abused their quietnesse and plenty and grew to a loose and wanton living whereupon all manner of lewdnesse followed straight after especially cruelty hate of truth and loving of lies Insomuch that if any were gentler and more given to truth then others they would work him all the spight and hurt they could as a common enemy of the Country This did not onely the Seculars but also the Clergie it selfe and the heads thereof giving themselves over to drunkennesse pride contention envie and such other wickednesse casting utterly from them the sweet yoak of Christ In the meane time a bitter plague fell among them for their corrupt living consuming in short time such a multitude of them ut vivi mortuos sepelive nequirent that the quick were not sufficient enough to bury the dead And yet for all that they remained so hardned in sin that neither their friends death nor the feare of their own could cure the Morain of their soules Polyd. Virg. l. 3. P. 61. which daily perished through their sinfull living Whereby a greater stroke of Gods vengeance ensued upon the whole sinfull Nation as appeareth in the 15. Chapter of the same Historian whose words are to this purpose To be short the fire once kindled in the hands of the Pagans the old Saxons took just revenge on the wickednesse of the people not much unlike that fire of the Chaldeans which being kindled consumed the City of Jerusalem So also this fire of vengeance the wicked Conquerour kindling it or rather God the just Judge disposing it raged first upon the Cities and Countries next unto it Bâ—de l. 1â— 15. after from the East sea unto the West overwhelmed all the whole Island without any resistance made to quench it Both publique and private houses were over thrown to the ground the Priests were slain standing at the Altar the Bishops with their flocks were murdered without respect of their dignity neither was there any that would bury their slain Some of the miserable leavings being taken in the hils were there killed others being starved with hunger were fain to creepe out of their caves and buy their victuals at their enemies hands with sale of their liberty for ever if yet they were not killed out of hand others fled over the seas with a heavy heart others tarying still in the Country in feare of death and lack of food lived full miserably in the mountaines woods and cliffes The same authour saith in another place that among many other of their horrible doings â—â—b 1. c. 22. which their own Historiographer Gildas doth lamentably set forth in writing that they never took care to preach the Gospel of Christ unto the English and Saxons which inhabited amongst them in the land Also in another place he saith Lib. 3. c. 1. they that is the old Britains were defiled with the filth of Idolatry The third great change was at the comming in of the Danes who did in time much hurt in this kingdom as appeareth by the Acts and Monuments of our Church I will give you the testimonies of two sufficient witnesses An ancient writer Hâ—sto Cariana In Aâ—g orum quidem Ecclesia Primitiva Religio clarissi merespâ—endaâ— ita ut Reges ac Reginae Principes ac Daces Consules Barones c. in an old Manuscript saith to this purpose concerning the invasion of the Danes into England In the primitive Church of the Englishmen Religion did most clearely shine in so much that Kings Queenes Princes and Dukes Consuls and Barons and Rulers of Churches incensed with the desire of the Kingdom of Heaven labouring and striving among themselves to enter into a solitary life and voluntary exile forsooke all and followed the Lord But in processe of time all vertue decayed among them so much that in fraud and treachery none seemed to be like them neither was any thing to them hatefull and odious but piety and justice Neither any thing in price and honour but civil war and shedding of innocent blood wherefore Almighty God sent upon them pagan and cruell Nations like swarmes of bees which neither spared women nor children as Danes Norwegians Gothes Suevians Vandals and Frisians who from the beginning of the reigne of King Ethelwolfe till the comming of the Normans by the space of 230. yeares destroyed this sinfull land from the one side of the sea to the other from man also to beast for they invading England oft
from us as Sauls was or wrested as Balaams was when his Asse reproved him and the Angel drew his sword at him Numb 22.30 31 34. But it should bee free as Davids was 2 Sam. 24.10 whose heart smote him before Gad came to him Acts 2.37 The penitent Jewes did not stay till the Disciples came to their houses but they went to them and said Hook Soules preparat p. 206 Men and Brethren you have spoken against the sinne of murder and we confesse that we are guilty of this sinne what shall we do to be saved Let us therefore confesse freely God loveth a free confessour as as he doth a backward sinner 2. It is a full confession of all sinnes Lam. 2.19 Parl. Ordin M. Some of the ancient expound that place of a full confession as in pouring out water all goeth out not so in pouring out oyle some still hangeth behind in the inside of the vessell Thou wilt discover all to the Physitian or oughtest to do so for thy bodyes sake do it much more for thy souls sake 3. It is a hearty confession with the heart as well as the lips otherwise it will be but lip-labour lost-labour Math. 15.8 They worship God in vaine with their mouth Frustra colunt Deum qui per opera illum debono ant Theoph. who dishonour him by their workes therefore Let us lift up our hearts with our hands unto God in the heavens and say we have transgressed Lam. 3.41 42. 4. It is a humble confession as it appeareth by these words in the Ordinance Parl. Ord. M. We ought to humble our selves and to give glory to God the searcher of all hearts by confessing all sin Such was the confession of the humble Publican Humilis confessio Glossa Innoc. tertius in Psal 32.4 Peccata Deo confitenda non ut illum moneamus Pet. Mar. Luke 18.13 Such also was the confession of the Prodigall Luke 15.18 19. I am no more worthy to be called thy sonne 5. It is made to God not to informe him of what he is ignorant but to informe our selves and to stirre up in our selves a more ardent desire of his grace and favour Psal 32.5 Let us confesse our sinnes to God for he onely is able to absolve us Mat. 6.12 6. It is a secret confession either all alone to God alone and this is the most private confession that can be Psal 32.5 Or it is lesse private as in the family or with some few others as the husband and wife or friend and friend together 7. It is a publicke confession in congregations Lev. 16.21 Aaron was to confesse all the iniquities of the children of Israel and all their transgressions in all their sinnes It is also a publicke confession in assâ—mblies that are civill meetings 〈…〉 Pet. Mart. Iosuah 7.19 this is called a civill confession as in Assissis Sessions c. 8. It is a personall confession Psal 51.3 4. Iâ— which confession 2 things are especially to be observed 1. A self-accusation 2. A self-condemnation David did accuse himselfe verse 3. and he did condemne himself Ideo agnosâ—â— ut tu agnosâ—as Grâ—g in Ps 51. Deteâ—t 〈…〉 3. and justifie God verse 4. Let us do so it is the next way to obtaine an absolution 1 Iohn 1. and verse 8. If we confesse our sins he is just and faithfull to forgive us our sins 9. It 〈…〉 Nationall confession and there is a good reason given for it in the Ordinance which is this Because a confussion of nationall sinnâ—s is most agreeable to the nationall judgments under which the land groaâ—es This Daniel did Dan. 9.8 There is a strong motive annexed to the reason whereby we may be stirred up to do so and that is because it is most likely to be effectuall for the removing of Gods judgements under which the land groaneth 10. It is a confession of sinnes both new and old that have been and are committed though God have forgotten the pardoned sinnes of our forefathers yet we ought to remember them though he hath buried them yet me must uncover them though God doth cast them behind his back Ille doâ—eâ— qui videt 〈◊〉 sua Non posui super dorsum quod feci Gre. yet we must have them before our eyes that we may walke mournefully with our God Mich. 6.8 Psal 51.3 Which is a duty now as well as then Secondly Consider the ingredients in this vomit which are diverse I will onely name these three or four 1. The first is hope Hosea 10.2 Dan. 9.9 We must not confesse as Achan did to Iosuah looking for no favour but as the sick man doth to the Physitian hoping to be cured by him Let this incourage thee to hope in his mercy Timeat unusquisque ne peccet non lamen desperet Aug. Glosa because God taketh pleasure in such as hope in his mercy Psal â—47 11 Let thy feare keep thee from sinning but take heed of despairing 2. The second is shame Ezra 96. Ezra confessed and said O my God I am ashamed and blush to lift up my face to thee my God for our iniquities are increased over our heads and our trespasse is growen up unto the heavens Rom. 6.21 Hoc summo Dei beneficio contingere ut hommes de anteact is peccatis erubâ—scant Chrysost To be ashamed of our former sinnes is a great blessing of God it is the property of a holy man to grieve for and to be ashamed of his former sinnes Though faith is confidâ—nt yet a penitent sinner is not impudent Such as are not ashamed Ieremiah compareth with the unshamefast whore Ier. 3.3 such shamelesse wretches were the Sodomites Yet there is an unprofitable shame which leadeth not to repentance Ier. 2.26 But this Godly shame bringeth repentance Ier. 31.19 I was ashamed yea even confounded 3. The third ingredient it is a holy anger Ephraim in a holy anger did smite himselfe on the thigh Ier. 31.19 And the Publican did knocke himselfe on his breast Luke 18. as a man in an angry passion And David called himselfe a beast 2 Sam. 24.10 The repenting sinner though he be most patient to God yet he is most impatient to himself and full of indignation to his sinnes though he is in charity with all men yet he is out of charity with himself and could even eate his own flesh in an holy anger when he findeth no good thing dwâ—lleth in it He doth oftentimes grinde his teeth at himself when he doth smile on his enemy Iob 42.6 Abjicio Pagn Iob did cast away himself as in a discontented fit 4. The last ingredient it is a stedfast purpose through Gods grace never to fall into the like sinne again otherwise it is but a hypocritical confession which God abhoreth many can speak great words against themselves and their sinnes and yet they do little when the hot fit of confession is off them yea they willingly and speedily fall into
displicâ—ntiam voluntati quamvis 〈◊〉 saepe aâ—â— dolores magâ—â— appareant Ameside resip But this griefe is but the displacency or dislike of that which the understanding apprehendeth as evil But yet all the children of God do not feel such a sensible stinging smarting griefe for their sinne in the sensitive faculty as they do for out ward afflictions and the reason is good for the more corporall any thing is the more it worketh upon the senses though preparative sorrow be necessary to remove the hindrances and to fit the soul for conversion yet we grant no meritorious cause in preparation 4. This Humiliation is accompanied with a detestation of sin as it appeareth in the definition This detestation is an abhorring Odium peccati supra omne detestabilâ—s and an execrating or hating of sinne 2 Cor. 7.11 Yea what indignation the soul inlightned looketh on sinne as the most detestable thing in the world and least becoming a member of Jesus Christ and the reason is strong because the heart that hath been broken for sinne and burthened with it looketh on it as the greatest evill in the world and therefore for its own preservation will hate and dislike that sin which separates between God and the soul the soul knoweth sin to be the greatest enemy and therefore it is most invenomed with violence against it and saith whence come war whence come pillaging and plundering whence come killing and slaying whence come divisions betwixt King and Parliament Kingdome and Kingdome whence come all these and many more miseries and what is the mint out of which all these plagues and judgements come Is it not my sin It is not my poverty or disgrace that pincheth me but my fin first caused all these It is the poyson of sin in poverty shame warre famine and the wrath of God in all these because of my sinnes Rom. 1.18 and therefore the soul throweth away what it loved before as a menstruons cloath Abominari omnia quae pugnant cum cultu Dei Seria detestatio ad omnes sordes adjiciendas impellit Calv. in Isa 30.22 and saith get you hence Isa 30.21 22. Upon which place my authour giveth this note the true penitent convert doth detest whatsoever is contrary to the worship of God This detestation of sinne if it be right will compell us to cast away all vile and base things it will not spare gold silver pearles but cast away all rather then to be defiled with them the consideration whereof may stay our censuring the Parliament of England in labouring to take away all the monuments of Idolatry Every precious thing ought to be as a dead peece of carrion in our sight rather then it should be a defilement to our fingers Et quicquid pretiosum est faetere debet potius quam talibus slagitiis nos inquinari patiamur Cal. We reade that Iosuah and all Israel did not onely stone Achan but did burne the wedge of gold and the Babylonish garment which a man would have thought might have been put to some necessary uses Iosuah 7. This detestation is then true 1. When a man desireth to have all sinnes discovered Hook Soules preparat pag. 236. 237. Psal 139.24 2. When he laboureth to have all sin killed 3. When he hateth sinne in others 4. When he hateth all the occasions and means of sinning As the consideration of this fourth part of humiliation is comfortable to such as hunt for the blood of their own corruptions and cannot be at quiet till they see the death of all the reliques of Popery and superstition in the land so it is terrible to the greatest part of the world even of professours because this hatred of sin is very rare in the world even amongst those that count themselves some body in the bosome of the Church many hate the sinner rather then the sin if they consider seriously the ground of their hatred yea vertue more then vice 5. This humilitation it is a secret humiliation such an one was that of the Prodigall Luke 15.19 and that of the humble publican Luke 18.13 and this is freest from Hypocrisie this secret humiliation shall have a publicke exaltation Math. 6.6 This humiliaation is either most secret all alone Psal 4.4 or lesse secret as in the family Zach. 12.12 13. 6. It is a publicke humiliation in congregations on the Lords day on fast-dayes and upon other meetings as God shall give opportunity and ability Isa 58.4.5 Esther 4.16 this fast was publicke in their meeting houses or synagogues I feare private fasts on the publicke dayes of humiliation will prove dangerous to the Kingdome and so displeasing to their friends who are afraid of Schisme 7. 〈…〉 homo nascituâ— in originali peccato quod ex Adamo trabitur Hieron Glos Gregor It is a personall humiliation it is not enough to mourne for the sinnes of the time but thou must likewise bewaile the sinnes of thy own nature as David did Psal 51.3 Yea originall sinne as in the 5 verse so the ancients expound the place good reason we should be humbled and that deeply for our own sinnes seeing they are as much against God our selves and the Nation as other mens sinnes are 8. It is a nationall humiliation Ezek. 9.4 For all the abominations done in the midst of Jerusalem God is dishonoured most by publicke sinnes and they are most dangerous to a Kingdome Isa 1. Ezek. 9.9 The Land is full of blood because the City is full of perversnesse or wresting of judgment Boni de altorum quoque malis graviter ingemiscunt Ex falso cultu sequitur providentiae abneg atio eversio officiorum inter homines Occâ— Let us therefore sigh and cry for all the abominations that are done in the midest of us it is the property of an honest man to do so A publicke declination and defection from the purity of Divine worship is an open floud-gate to all vices whereof this land hath had wofull experience within these late Marian-dayes wherein some Prelates have appeared so like Boner and Gardiner as if there were a Pythagorical-transmigration of soules but I leave them to their answers and Divine providence onely so long as they remaine and I live I resolve not onely to pray for their extirpation but also for their conversion Not to digresse this humiliation had need to be personall and nationall if we look on the Cessation of Armes in Ireland which Cessation to me is a cleere stating of the question and intention of these warres to be a triall of Mastership betwixt the Papists and Protestants Flatter not thy self Christian friend the bloudy Irish-Rebels Irish Remonst who have shed so much innocent blood and boast that they have slaughtered a hundred thousand Protestants will not leave one Protestant alive in the three Kingdoms if they be not prevented not onely by a strong hand but also by a speedy humiliation both personall and nationall CHAP. 16.
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
1. What Repentance signifieth 2. What Peace signifieth 3. What Glorie signifieth 4. What Prosperitie signifieth 5. The Ground of the Aphorisme First for the first Consideration what Repentance signifieth I have given you before a Parliament definition of it now I will give you a Grammatical description of it from the severall etymologies and significations of the word in severall languages The Hebrew words which signifie Repentance are three in the Old Testament 1. 〈◊〉 The first signifieth to be wise as Deut. 32.28 29. Prov. 23 19. O my Sonne heare and be wise and guide thine heart in the way And therefore usually the Holy Ghost setteth forth impenitent sinners who still lye in their wickednesse by the name of fooles as Jer. 4 22. Prov. 27 22. Though thou shouldest bray a foole in a morter yet will not his foolishnesse depart from him 2. The second word signifieth alteration and change by sorrow Nacham for some thing committed rashly after that a man hath better bethought and advised himselfe Jer. 8 6. 3. The third Hebrew word signifieth to returne Shobh it s a Metaphor of borrowed Speech from a mans going out of the right way for naturally we walke with our backs towards God but by Repentance we turne to God againe and walke with our faces towards him so that its an inward returning of the heart of God Isa 9 13. Jer. 3 1 7 12 14 22 36 7. Ezek. 18 and 33 11 Turne turne yee for why well yee dye O house of Israel The Greeke words in the New Testament whereby Repentance is signified are likewise three 1. Metanoâ—o The first word signifieth to change a mans mind upon good ground after-wit or after-wisedome opposed to Pronota fore-wit or fore-casting and providing before-hand Math. 3 2 4 17. Act. 2 38 8 12. the wicked thought of Simon is called Epionoia the godly change of mind to which Peter exhorteth him is called Metanoia 2. Metamelomai The second word signifieth to change a mans care and affection as the former Greeke word signified the change of mind or judgement Mat. 21 29. 2 Cor. 7 10. 3. Epistrephâ— The third Greeke word signifieth and noteth an alteration and Reformation of the disordered actions of life and conversation Marke 4.12 Luke 1 16. John 12 14. Act. 28 27 9 35 11 21. A great number believed and turned to the Lord. The Latine words likewise signifie to the same effect and they are especially three 1. The first is in the effect to wax wise againe Resipisco after some follie committed for according to the true verdict of the Scriptures the mind of man of it selfe is vaine and erroneous and full of folly for want of the true knowledge and feare of God Eph. 5 8. Rom. 8.7 Coll. 1 21. 2. The second word signifieth to be greived or pained Poenitet quasi poena tenet and so every penitent sinner grieved and pained at the heart for his sinnes Act. 2 37. They were pricked in their heart 3. The third word signifieth to returne or turne againe Reverto for naturally we goe astray like lost sheepe 1 Pet. 2.25 and as all the Psalmographer saith They are all gone aside Psal 14.3 Secondly For the second Consideration what is meant by Peace it hath severall significations amongst the Grâ—mâ—tians 1. Pax a pactione Quum sentent a Senatus inclinaret ad pacem soedus faciendum cum Pyrrho Cicero de senect It signifieth sometime a Paction or Covenant and agreement or a Pacification and publike tranquillitie when all things are still and quiet such a peace God made lately betwixt England and Scotland blessed be his name for it 2. It signifieth libertie when men may goe up and downe without restraint 〈◊〉 feare of molestation by Scouts or Troopers this is a tranquill libertie 3. Pax est tranquilla libertas Tull. It signifieth Propitiation an atonement and freedome from Gods anger 1 John 2.2 4. Pacemque per aras exposcunt Virg. Aen. 4. Dum argentum capio pax nil amplius Ter. in Heaut It signifieth silence when there is no noyse nor crying in our streets and on the stage where every man acteth his part in our English Tragedie All these wayes peace may be taken in this Ordinance for its peace with God and man which peace with God is called Propitiation onely procured by the sacrifice of Christ who did appease his Fathers wrath by his death on the Crosse 1 Joh. 2.2 Rom. 3.25 And it also taken for peace with man which is a Pacification Libertie and Silence in our streets from the noyse of the Drummes the sounding of the Trumpets and the ratling of the Armour upon true or false-Alarms from which the God of peace deliver us in due time and send us a firme and happie peace both with God and man Thirdly Quintil. Is gloria maxime excellit qui virtute plurimum praestat Cic. pro Plancro Gloria est laus rectè factorum magnorum in Rempubl meritorum Cic. in Phil. For the third Consideration what Glorie signifieth It signifieth Renowne Advancement and a good name and not a famous ill name as some deserve and it sometime signifieth which true glory is gotten especially and was gotten by our Ancestors by good deeds as Plutarch saith and Cicero affirmeth that glorie is the credit that belongeth to good deeds and the merits of great men towards the Common-wealth not towards God this is according to that 1 Sam. 2 30. Them that honour me I will honour and they that despise me shall be lightly esteemed Thus Glorie is to be taken in this Ordinance The which Glory let the God of all glory cause to dwell in our Land Fourthly For the fourth Consideration what is meant by Prosperitie according to these words in the Ordinance And the Prosperitie of the Gospel with all the priviledges belonging to it may Crowne this Nation unto all succeeding ages Prosperitie signifieth Faelicitas ad votum successus Cic. de finiâ— happinesse and good successe according to our Votes and wishes and this is gotten by the exercise of vertue as Aristotle saith and the same Author though a heathen man saith it s the gift of God which few men ascribe to him So that the Prosperitie of the Gospel Qui virtutiâ— usum cum vitae prosperitatâ— corjunxit prosperitatemque à Diis habemus virtutem Deo nemo acceptam refert Arist de Nat. Deorum it s the happie state and condition of it when it flourisheth in its power and puritie with all its priviledges that belong to it as Peace and Plentie according to the Votes of both Houses and wishes of Gods Reforming people and fighting Forces by Sea and Land That this Prosperitie of the Gospel may crowne this Nation unto all succeeding generations Le ts all and alwayes pray and pay serving our generation according to the will of God as David did Act. 13 36. wherein he