Parliament Physic FOR A SINSICK NATION. OR, An Ordinance of Parliament explained, and applied to these diseased times. CONTAINING A Catholical Medicine for all Natures and Nations, but especially, A General Receipt for all the sickly people in our English-Hospitall, and Welch-Spittle, compounded after the art of the Apothecary, and according to Parliament prescription, as hereafter followeth. Wherein thou mayst see as in an Urinal-glasse, the dangerous state of thy English Mother, and the Genius of the Reforming Physicians, in seeking her speedy cure, and lasting happiness, unto all succeeding Ages. By Philo-Parl. Imprimatur, JA: CRANFORD. LONDON, Printed for E. BLACKMORE, and are to be sold at his shop at the sign of the Angel in S. Paul's Churchyard. MDCXLIV. To the True, yet Sickly-Church of England, Health and Peace, through Jesus Christ our Lord and only Physician, Amen. Most dear Mother, I Cannot but acknowledge you to be the true Church of God, Mater est Jerusalem. Lyran. Ecclesia est congregatio Israel. Rab. David Kimhi. and the Spouse of Jesus Christ, when I consider these particulars following, 1. That the definition of a true Church doth accord with you, which is this. A true visible Church on earth, is a company of people called by God from Idols, to the true Religion, and professing subjection to that call, 1 Thes 1.9, 10. Jam. 1. ult. 2 Cor. 9.13. 2. When I consider that the Church of England hath Christ only for her foundation, 1 Cor. 3.11. I confess wood, hay, and stubble hath been laid upon this foundation, yet salvation in mercy belongeth to such as are the true sons of it, verse 15. and do retain the foundation in faith and verity. 3. When I consider that Christ is your Head, Eph. 1.22. and not Antichrist, though in circumstantials you do symbolise too much with Rome. 4. When I consider that you have all the Essentials of a true Church, though not all the Circumstantials; Ecclesia participans ipsam essentiam quae ipsi in sua specie debetur, est vera Ecclesia. We have the Word and Sacraments, like gold Oare mixed with some dust, but yet it is called Gold, Job 28.6. job was a true man, though he was full of biles, and his friends knew him not, job 2.7. The seven Churches in Asia are not unchurched for their imperfections, Rev. 2.3. The Church of the Jews was a true Church, in Essentials, when it was most corrupt, and Christ did not departed from it, but did labour to better it. 5. When I consider that Christ hath not given you a Bill of Divorcement as yet, for he hath still communion with us in his Ordinances, and is about to refine you, & to enter into a nearer union with you: Hos. 2.16, 17. he is taking away the names of Baalim out of your mouth, and pulling down the relics of superstition. 6. When I consider your opposition in Fundamentals to the false Church, I mean to Rome, that Synagogue of Satan. 7. When I consider of God's extraordinary love to England, in affording us his presence so long, even unto admiration, and in defending his people here as much as in any Church in the whole Christian world; Exod. 33.13, 14, 15. jacob would not have kept company so much with Rachel, if she had not been his beloved wife. 8. When I consider your fruitfulness, I cannot but take you to be the Spouse of Christ, Cant. 1.16. Do but look on former Martyrs, and on the present Parliament and Assembly of Ministers; yea do but behold those sons of our English Church in New-England, and who can but say our Mother's bed is green? Cant. 1.16. Christ doth lodge betwixt her breasts, ver. 13. even all our night. 9 When I consider the hatred of Antichrist, it convinceth me that Rome and England are different Churches, john 17.14. 10. When I consider your agreement with all the true Churches that have been or are in Christendom, in Essentials, and how that all the Reformed Churches in Europe have and do give the right hand of fellowship to England; I cannot but stand and admire that any should be so ignorant and uncharitable, Mammae indicant legem utramque scriptam, & v●e tenus acceptam. Rab David Kimhi. as to deny the womb that bore them, and to despise the paps that gave them suck. Yet notwithstanding all this (dear Mother) I cannot but mourn when I behold your present lamentable face in a new, yet true glass, made by such as have not only skill in feeling your pulse, but also in viewing your phisnomy. Wherein though you seem to appear to me, in the shape of a true Church, and living Spouse of Christ Jesus, yet I cannot deny, but that you are a corrupt and sick one: (the Lord help you) Now in the grief of my soul, give leave to a legitimate child of your own womb, to crave on his knee one courtesy at your hands, it is but this, to accept and make use of a little spiritual physic prepared for your necessity, & presented to your sinsick, yet curable-selfe, in this Galley pot, containing within it, Parliament physic for a sinsick Nation. But lest you should deny me the common courtesy of indulgent mothers, who love to hear their little ones prattle, and to read their scribbling notes, though as full of blots and blurs, as jacobs' sheep of ring-strakes & spots, give me leave to Apologise a little for myself. First, because as the Ordinance of Parliament is new, seasonable, and necessary; so the Explanation and Application of it must needs be something answerable to the nature of it, though far short of a correspondent excellency. Secondly, because your own Act in that Representative Body, doth put me upon this Kingdom-healing duty, which I cannot so fully and publicly perform, by preaching only, as by writing also. Thirdly, because its a thousand pities that such an Ordinance as this is, should be buried in the grave of Oblivion, which may be also profitable for succeeding Ages. Lastly, because as I have appeared on the Stage, a friend to the Parliament of England, according to my power; so I desire to go off no changeling, leaving behind me, not only a testimony of my constant resolution to live and die with such a pious, loyal, charitable, wise, and truly Honourable Parliament: but also rendering a reason of my faith, and Anticavalier actions. Now what remaineth (dear Mother) but prayers for an all-curing benediction on this Catholical medicine of Repentance, hereafter following: Except it may be thought necessary to use one motive to persuade your appetite to long after this metaphysical potion, & that in regard of its transcendent excellency. Many men have received gross receipts upon either a vain, or weak hope of a short and imperfect health. And of these I will report a few, which the more unpleasant they are to be uttered, the more fit they are, 1. To shame our negligence in taking, 2. To persuade the speedy and greedy using this most excellent parcel of Divine physic, compounded after Parliament prescription for a sinsick Nation. The excrements of dogs and of swallows have been taken for the squinancy a Gal. M so. Ma●om. Arab. Avicen. treat. of the diseases of the throat. . The dung of a wolf with white wine for the colic b Avic Pe. Ap. li●. de Venen. c. 4. Gal. . Dove's dung for the torment of the stone and bladder c Plin. lib. 30. cap. 4.7. New Ass dung, and also goose dung with white wine for the yellow jaundis d Arnol. 2. vin. lib. 2. . The dung of horses, boars, sows, bears, calves, hares, mice, for many other griefs e Plin. lib. 28. cap. 14. . And generally the dung of all beasts is good for one distemper or another f Paul. Agine●. lib. 7. . Also Physicians prescribe the urine of a boar g Plin. lib. 28. cap. 15. , of an asse-colt h Plin. lib. 28. cap. 10. , and of divers other beasts for several uses i Gal. cap. 2. . The sweat and filth of the cares both of men and divers beasts k Gal Simp. l. 10. Plin. l. 28 c. 4. , spittle l Gal. dict. l. 10 , and some other excrements of men and women not fit to be named m Gal. ibid. . Furthermore, they have prescribed the foam of horses & of boars n Plin. l. 28. c 10 . Hoofs of goats and asses o Gal. Simp. l. 10. . The brains of mice, & vomit of dogs p Plin. lib 30. cap. 11. . A Vulture fatted with man's flesh q Plin. lib. 30. cap. 10. A Viper roasted like a pig r Plin. lib. 30. c 6.13. . Also they have prescribed red slies s Plin. lib. 30. cap. 12. , and worms of the putrefaction of Vipers t Marcel. c. 6. Argumentum a minore. , and such as breed in rotten trees. And many of other sorts, any of which, a man would not give a horse, were it not for health sake. Now the strength of the Argument lieth thus. If men will take such base materials (as I am ashamed to write in clean paper, and thou mayst blush to read) and that only for the regaining of a little bodily health and ease: how much more should you (sick mother) be persuaded to take the potion of Repentance, which is most precious and healthful for the soul, as appeareth in the Ordinance, and the explanation thereof? Say not that a physical life is a miserable life, Medice vivere est misere vivere. Dissicilia quae pul●bra. a melancholy and painful life; for you know that sweet meat must have sour sauce. Gainful physic is always painful. It's true, Repentance will make you weep a while, while it is working, but it will make you merry for ever and a day, Psal. 16. Mat. 5. after it hath done working. Though it be bitter in the taste, consider bitter physic is better than sweet poison. Consider also that its usual to take unpleasant pills, to sweeten life, though they be hurtful to all the parts of the body, in one regard or other u Mes●e. lib. 2. Intent. 2 Sum. 1 cap. 1. can. 2. , and that chief by two means: 1. By evacuating the healthful humours together with the hurtful. 2. By affecting the parts, with a quality contrary to nature w Mes. lib. 1. de virib. cord. tract. 2. c. 2. . There is no physic but hath some poison in it, & a destroying power in some part of it x Aver. 5. Collicen. Avicen. in 4. prim. Gal. Simp. l. 4. . Hereupon Plutarch affirmeth, that they are so far from purging the body, that they had need themselves to be purged, because they breed grossness and hardness in the body y Avenzoar li. T●isi tract. 9 cap. 8. . Hereupon divers Physicians have settled an opinion, that its the best physic to take no physic at all. But it's not so with this Parliamentary physic, as hereafter shall appear, if it shall please your wisdom to cast an impartial eye, and benign aspect on this my Primrose composition; the which, with the most humble addresses of a self-curing child, I present to your charitable hands, both for acceptance and protection in these physick-spilling, and Physitian-contemning dog-days. Think not (dear Mother) that all the aspersions which are cast on your first borne, and the Glory of your sanctified womb, I mean the Parliament and Synod now assembled, or on me your Apothecary-son, are true, or likely to be so. Declaration and Vindication of john Pym Esquire. p. 4. To put all out of doubt, I will conclude with that great Orator, State-Physitian, and Patriot of his Country, Cicero Pym, whose words are these. How unlikely this is, and improbable, that I have promoted and fomented the differences and schisms now abounding in the English Church, shall to every indifferent man be rendered perspicuous; For that I am, and ever was, and so will die, a faithful son of the protestant Religion, without having the least relation in my belief, to those gross errors, of Anabaptism, And not only of the Protestant profession. and Brownism, and the like, every man that hath any acquaintance with my conversation, can bear me righteous witness: These being but aspersions cast upon me, by some of the discontented Clergy, and their fautours and abettors. Your dutiful son, and Health-wishing Apothecary, N. J. To the Honourable Lady, the Lady DUDLEY, Widow of the late Lord DUDLEY, and her pious Daughter the Lady Hobart, wife to the Valiant Colonel of Horse and Foot, Sir Miles Hobart, and Knight of the Bath; Health, and Peace through Christ Jesus, the Prince of Peace. Madams, WEre I not in awe of your Humility, which though itself publisheth the glory of your graces, yet commands me silence, I might have given the world a taste of that, which in these holinesse-contemning days would not have been relished, but distasted, yet thus much I am constrained to say, that I cannot but look on you both, as an honour each to the other, the Mother to the Daughter and the Daughter to the Mother, and both as the Rachel's of the true Church of God, and beautiful spouse of Christ, who do daily preach by example, what in this Manual I have written with my pen: So that if any would know, what kind of Christians I would have in this sickly season, let them cast their eyes on your virtues, as the best pictures I can draw, to hold out my meaning to the world. Such is your piety, mixed with prudence and humility, that you deserve a never dying name amongst those honourable women, (in the sacred Heraldry) which believed also, and received the word with all readiness of mind, Acts. 17.12. and searched the Scriptures daily, whether things were so; Pious poverty is a head of gold on feet of clay, but your devout Nobility is like Apples of gold in pictures of silver. It's honour upon honour, when terrene honour is gilded with celestial graces: amongst which let me name (without flattery) these two as most honourable and seasonable, your Christian Sympathy and Religion-adorning humility. The main ground, why I am so bold to present this little Treatise (called Parliament physic for a sinsick Nation) to your Ladyships, is, because you are the exemplary pieces of my following discourse, hoping that you will be pleased to favour that draught which is so like your noble selves, whose daily task it is, not only to help forward a national reformation, but also, and that in the first place, a personal, in your sinsick selves, both which you shall find urged in this Treatise, dear Ladies, if this poor tribute of my Physical studies may but kiss your hands, as a sacrifice offered by your servant, or as a weakness that standeth in need of your protection (for I look to be censured as a State Empiric) I shall acknowledge myself not only much honoured, but also secured, at a distance, from my Noble Colonel, and much honoured Governor of Lincoln, under whose Buckler, many of these truths have been taught by me, and manfully defended by himself, both by strength of argument, and dint of sword: for whose fidelity, fortitude and good success, not only you and yours, but also the Church of God have cause, as to pray, so to praise the Lord of Hosts, who hath made him an instrument of much good in the Parliament service, both to King and Kingdom. Much might be said in way of commendation, but lest my words might seem to know flattery, I will conclude with a word of exhortation; Trust God with Sir Miles Hobart abroad, and take a sweet nap in the lap of Providence at home, for Divinity and experience say, that no bullet can touch him; without a Divine commission. For whom I shall always pray, and rest, Your humble and devoted servant Nathaniel joceline. Fifteen APHORISMS handled in this TREATISE. 1 The Parliament of England is a College of State-Physitians, Page 1 2 Impenitency is a Nation destroying sickness. page 14 3 Humility prepareth the sinsick patient to receive the bitter potion of Repentance. page 22 4 Possibility of a cure doth sweeten the most bitter physic of Repentance. page 28 5 England is a sinsick Nation, and a Parliament-Patient. page 37 6 Repentance is only physic to cure a sinsick Nation. page 43 7 Confession is the sin vomiting part of Repentance. page 57 8 Humiliation in the soule-afflicting, and heart-fainting part of Repentance. page 63 9 Reformation is the restoring part of Repentance. page 70 10 The potion of Repentance is to be taken without delay. page 76 11 England's sins, are England's diseases. page 79 12 Ministers are to behave themselves like Apothecaries. page 84 13 The Temple of God in every parish, is to be like an Apothecary shop. page 88 14 The bitter potion of true Repentance doth bring forth the sweet fruits, and pleasing effects of peace, glory, and prosperity. page 92 15 Parliament physic is alluring physic. page 97 The Author's Sacrifice. O Lord my God, for ENGLAND I implore, which in thy wrath thou now hast wounded sore; Thy Will be done, Lord we submit; For Mercy yet, Lord, make us fit. the Cause is just, we do confess, It's only sin that breeds distress, Which in England is now so rife, That it can hardly look for life. Yet thou hast left to nations sick, Parliaments, and their Physic, Which is REPENTANCE Personal, And REFORMATION Nationall: Which physic is compounded in this book, LORD bless it to the sick that in it look. Psal. 65.2. AN ORDINANCE OF THE LORDS and COMMONS Assembled in Parliament, Exhorting all his Majesty's good Subjects in the Kingdom of England and Dominion of Wales to the duty of Repentance (as the only remedy for their present calamities) with an earnest confession, and deep Humiliation, for all particular and Nationall sins, that so at length we may obtain a firm and happy peace both with God and Man. To be used privately in Families, but especially publicly in Congregations. Die Mercurii. 15. Feb. 1642. ORdered by the Lords and Commons assembled in Parliament, that this Ordinance shall be forthwith Printed and published, and read in all parish Churches and Chapels throughout the Kingdom of England, and Dominion of Wales, by the Parsons, Vicars, and Curates of the same. John Browne Cler. Parl. LONDON, Feb. 16. Printed for john Wright in the Old-Baily. 1642. AN ORDINANCE OF THE LORDS and COMMONS Assembled in Parliament. The Ordinance divided into 9 parts, by these 9 Letters, PARLIAMENT Die Mercurii. 15. Feb. 1642. Part 1. P. THat flourishing Kingdoms have been ruined by impenitent going on in a course of sinning, the sacred story doth plainly tell us; and how near to such a ruin our sinful Nation now is, the present lamentable face of it 〈◊〉 too apparently show. And ●hough we should feel the heavy strokes of God yet seven times more, Part 2. A. it is our duty to accept the punishment of our iniquity, and to say, Righteous art thou O Lord, and just are thy judgements. Yet because the Lord who is just, is also merciful, and in his infinite mercy hath I 〈◊〉 the excellent and successful remedy of Repentance, to Nations brought near 〈◊〉 the gates of destruction and despair; O let not England be negligent in 〈◊〉 application of it; Humble addresses of a penitent people to a merciful God have prevailed with him. They prevailed for Ninev●h when the sentence seemed to be gone out against her, and may also prevail for England. It is therefore thought most necessary by the Lords and Commons in Parliament, that all his Majesty's subjects in this kingdom of England, be excited and stirred up, Part 3. R. Part 4. L. Part 5. E. speedily to lay hold upon this only and unfailing remedy of Repentance, tr●●ly acknowledging and hearty bewailing, even with deepest humiliation, godly sorrow and detestation, secretly and in families, but especially publicly in congregations, both their own personal sins, and chief those sins that are and have been the sins of this Nation: a confession of Nationall sins being most agreeable to the Nationall judgements under which the land groans, and most likely to be effectual for the removing of them. Neither ought this confession to be sleight or light, when there is so heavy a weight of sins, Part 6. M. infinite in number and heinous in nature, that lies upon this Nation. Such are, the high contempt of God's holy Ordinances, and of holiness itself, Gross and affected ignorance, under the glorious light of the Gospel clearly shining among us, unfruitfulness under the precious means of grace, Ingratitude for mercies, Incorrigibleness under judgements, Multitudes of oaths, And blasphemies, Wicked profanations of the Lords day, by sports and gamings, formerly encouraged even by authority, All sorts of uncleanness, Luxury and excess in eating and drinking, Vanity, Pride, And Prodigality in apparel, Envy, Contention, and unnartural divisions, Oppression, Fraud, And violence. From divers of which sins and many other, not one person throughout the whole Nation, can say that he is wholly free; but all must confess that they have contributed toward the great stock of National sins, and so have increased the treasure of wrath, against these days of wrath; And therefore since, according to the language of the Holy Ghost, we are a sinful Nation and laden with inquity, and that from the sole of ●he foot, to the head, there is no soundness in us, we may justly expect the desolations that are denounced against so great and general a corruption. And as it is our d●●y to humble ourselves, and to give glory to God, the f●●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 find 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 Idolatry as it was the sin of our Ancestors, so it is the spreading sin of these latter days, while by a general connivance, and almost toleration, it hath been several ways fomented and encouraged; the grievous effects whereof this kingdom; now gins to feel, from multitudes of armed Papists, and their abettors. And the kingdom of Ireland far more heavily hath felt, being brought almost to utter ruin, by the intestine wars of Romish Idolaters. And for that o her crying and cruel sin of bloodshed that calls 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 Mass in the days of Queen Mary, and some of her predecessors, when many hundreds of dear Martyrs and Saints of God, lost their precious lives in flames and prisons? And though several acts by which that innocent blood was shed have been repealed by Parliament, yet to this very day was never ordained such a solemn, public, and Nationall acknowledgement 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 grief of heart, and preparedness for a thorough 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 God's word in the Kingdom of England and Dominion of Wales, in their several Auditories and Congregations, especially upon the fast days, Part 8. N. shall most earnestly persuade, and inculcate the constant practice of this public acknowledgement, and deep humiliaton, for these and all our national and crying sins, and likewise the necessity of a personal and national Reformation, and shall publish this Ordinance concerning the same. That so at length we may obtain a firm and happy peace, both with God and Man. That glory may dwell in our Land, Part 9 T. and the prosperity of the Gospel with all the privileges accompanying it, may crown this Nation unto all succeeding ages. The parts In this Parliament Physic for a sinsick Nation, consider these parts. As appeareth in 1. The Physicians. The Lords and Commons. P 2. A Preparative for this physic. It's a discovery of the necessity, goodness of this physic, and possibility of a cure. A 3. The Patients. They are 1. the Kingdom of England, and the Dominion of Wales. R 4. The Physic itself. 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 heinous in nature, amongst which 20. are nominated as chief. M 7. The Apothecaries who are to compound this physic. They are all Ministers and Preachers in the Kingdom of England and Dominion of Wales. E 8. The shops, where this Nationall physic is to be had. It's to be had in public Auditories & Congregations. N 9 The ends, why this physic 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 physic. They are many, secretly contained in this Ordinance, as hereafter by God's assistance and your gentle patience, may more clearly appear. PARLIAMENT PHYSIC for a Sinsick Nation. THE FIRST PART. CHAP. I. The Physicians are the Lords and Commons assembled in Parliament. IN explaining and applying the ten forenamed parts of the late Parliament and Physical Ordinance, I purpose (God assisting) to observe three things, that I may avoid confusedness, tediousness, and unprofitableness. The first is Order; the second is Brevity; the third is Plainness; & therefore after the example of Hypocrates, I intent to sum up the chief Doctrinal Points, into brief Aphorisms, or general Heads in Evangelicall Physic, and then apply them to every sinsick member, as may be most suitable to the work in hand, which is a Nationall cure; which thing is much desired by that great College of Physicians, and by me an unworthy and unskilful, yet a wellwilling Apothecary to that most Honourable and Nation-curing Assembly. APHORISM I. The Parliament of England is a College of State-Physitians. It will be needless 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 satisfy any rational man, that will but seriously, and without prejudice, Polyd Virg. an Italian, Archdeacon of wells, in Ang hist. l. 11 p. 188. Hen. 〈◊〉. study the point. Yet give me leave to add one testimony out of an impartial Historian, who lived long before these disputing, and truth gainsaying 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 reign of Henry the first, the Parliament of England had such a lawful and firm power conferred upon it, that whatsoever was to be consulted on, tending to the well-governing and preservation of the Kingdom, that was to be referred to that Council. 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 aught to be done by the sentence of the Council. 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 own private examination, and serious meditation. From whence collect these Parliament Positions, making good the forenamed Aphorism, 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 populi conventum consultandi gratia, nisi perraro, facere. 2. Position. That Parliament power is a loyal and legal power. — Ab Henrico id institutum jure dici possit. Not by a schismatical and disloyal faction, but by Regal Authority it was appointed. 3. Position. That it is a firm and well rooted power. — Quod tam altis defixum, uti etiam nunc, radicibus semper stetit. 4. Position. That Parliament power is a large and universal power. — deinceps quicquid ad Rempublicam bene gerendam, ejusque conservationem, deliberandum foret, illud ad concilium 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 exceptum 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. — 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 impartial, equal 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, etc. This Aphorism agreeth with Parliament practice in former ages. Ro●. Parl. 11. Rich 2 In Richard the seconds time, all the Lords and the Commons there assembled, seeing the loss of the King and Kingdom eminent, in regard of many perils and mischiefs in the Kingdom, because the King was departed from the Council of the Kingdom, and harkened wholly to the counsel of Alexander Archbishop of York, Robert de Vere, Duke of Ireland, Michael de la Pool, Earl of Suffolk, Robert Tressilian ●alse Justice, and Nicholas Brembre false Knight, Malefafactors and Traitors: remonstrated unto the King at full, how that he was ill governed, counselled and carried a way by the aforesaid Traitors and Malefactors, declaring unto him their wicked conditions, and required him most humbly as his loyal Subjects, for the safety of him, and of his whole Kingdom, to put from him the aforesaid Malefactors and Traitors, and that hereafter he would follow the wis●, loyal, and discreet men of his Kingdom. And their reason was good, Votes of both House, Die Ven. 20. May. 1642. (and showing the truth of this Aphorism) which was this, because they knew no other remedy (or physic) to provide for the safety of the King and Kingdom, being there withal betrusted. King Richard the second did afterwards acknowledge this his fault, P l. V●●g A●g. ●●st l. 2 c. R●●n. ● P 47. and misguidance by his evil Counsellors; and this he did not only privately to Duke Henry, to whom afterwards he willingly resigned his Crown, ●en● ocato ●● Tar●●m 〈◊〉: pum con●●l●o. but also publicly in the Tower, to a Council of Princes called thither. Moreover, this was done willingly, and of his own accord, as the same Author writeth. The judgement of this Parliament in condemning the forenamed evil 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 Realm, let him but study the point made plain by many late Writers, and he shall find it ariseth from the constitution of our mixed Monarchy, both by the consent of King and people in the days 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 entrusted 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 lies, by all possible means, to prevent the contrary. This Parl. power is not only justified by the Fundamental Laws of our Kingdom, Calv. Inst. l. 1. c. 20 Christ ●p. Goodman de Obed. pag. 119. Knox apple. fol. 56. Beza. Confess. pag. 216. Buchan. Re-ruin Scot l. 17. p. 590. Discipl. Eccl. from Rochel, fol. 105. Franc. Gal. pa 48. Jun. d● jur. Magist. p. 306. Euseb. Phylad. Dialog. 2. p. 57 Vind. count. tyrant. pag. 206. Dan. Chest. pol l. 3. c. 6. Cartw. Dud. Fen. sacra Theol. l. 5. c. 13 Herm. Renech. on Psal. 1. but also by the politic principles of Religion, as appeareth by the general consent of Modern Divines, since the Reformation: who agree in this position, that the Popular Magistrates are appointed to Moderate the wills 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 forbidden that the Church and Commonwealth should be left without remedy, (the former conditions observed) when either havoc is made of the Commonwealth, or of the Church and Religion. CHAP. II. Application of this Aphorism. 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 kick and spurn, as they did against Righteous Lot, who did no more than was lawful, for the preservation of the innocent, in case of necessity. Gen. 19.9. Def. of the Apol. pag. 52●. part 6. Do but consult with Learned and Reverend jewel, 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 Parliament. His words are these. Whereas ye call the Doctrine of Christ, that now by God's great mercy, and to your grief, 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 remembered that Christ himself at the beginning, was universally received, and honoured through this Realm, by assent of Parliament. And further, that without Parliament, your Pope himself was never received, no not in the late time of Queen Mary. Yea, and even then, his Holiness 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 remain still inviolable, and stand in force: otherwise his Holiness had gone home again. Such, Master Harding, is the Authority of Parliament. Verily if Parliaments of Realms be no Parliaments, then will your Pope be no Pope, therefore as you now call the truth of God, which we now profess, a Parliament Religion, and a Parliament Gospel, 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 Queen Mary, a Parliament faith, a Parliament Mass, and a Parliament Pope. I pray what is the English of all this, P●lyd. Virgil Angl. histor. l. 11. p 188. Hen 1. but the sense and meaning of that which Polydore Virgil said long ago, in his History concerning Henry the first, and his great Council of State: whose words are these in English. After the French custom, they called the Council, in their usual 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 Council 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 General Council is above the Pope, so the authority of a General Assembly of a Kingdom, is above the King, who is to be subject to Laws, according to the first institution of Kingly government in the whole world. And therefore in the judgement of that Council, 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 Laws: for such as so do say, talk otherwise then they think. I cannot omit the determination and plain English of a most skilful Lawyer in his time, which is this. There is no King, Carpzorius de Capitulatione Caesarea. cap. 1. or chief Commander in the whole Christian world, whose power may not be restrained by the Orders and Degrees of a Commonwealth, by virtue of their Compact and Agreement at first. Such as would cast our government into the mould of the Jewish Monarchy, cast it into a bounded mould, Jun. Tremel. in loc. S●c volo, sic ●ubeo, violentum genus dom●nandi est, & tyrannicum, neque unquam potest esse diuturnum. Pet. Martyr. 2 Sam. 5.3. Intrum est foedus, ut dominatio esset. Pia. Justa. Clemens ut rex populum, secundum jura ac leges gubernaret, populus autem ei pareret. Mart. in loc. and stinted jurisdiction. 2 Sam. 5.3. The Elders of Israel and David made a conditional Covenant. David's government was not arbitrary. An Arbitrary Government, is not only violent, but also tyrannical, and cannot be perpetual, and therefore Kings ought always 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 err, and therefore David in the 101. Psal. did willingly oblige and bind himself to three things. 1. that his government should be pious, 2. just, 3. merciful, as appeareth plainly in that psalm: Also you shall find the same confirmed 2 Kings 11.17. which was, that the King should govern the people, according to Laws and Statutes, and that they should obey him so commanding. This was not saith the same author, a new Covenant, but the renovation of the old, which Athaliah had broken. They that writ concerning the Sanhedrin, Joseph. l. 4 c. 17 the highest Court amongst the Jews, Numb. 11.16. which continued until the time of Herod, who put it down to set up a Tyrannical government of his own: make it differ very little from our English Parliament. First, Mos●s Kot● 〈…〉 in regard of the number, it was the fullest Court, there were 70 Elders in it, and the Nas●or Prince, did sit in the midst of the half circle. Secondly, in regard of the place, it was in the chief City, the Metropolis of the Kingdom, jerusalem. Thirdly, 〈◊〉 N●m 〈◊〉 in regard of their Election, there were 6 chosen out of every tribe, except out of the tribe of Levi, out of which only 4. were elected. Fourthly, in regard of their power, which was very great. 1. Galatin. l 4. c. 5. There was no Appeal from this Court. 2. It's authority continued in the vacancy. 3. The authority of the Prince did not infringe the power of this Court. Lastly, 〈…〉 ●●op H●●od. Sabellicu● & Grin●ston in the lives 〈…〉, Domitia an, 〈◊〉. they that would cast our Government into the mould of the ancient Roman Monarchy, will miss of their much desired boundlessness, and absolute Monarchy: for it plainly appeareth by Roman Histories; That the Roman Senate did not only elect and confirm their Emperors, but did also oft times exercise a judiciary power over them, even beyond coercion or restraint. The Emperors themselves were willing with it, many of them; H●c p●o me u●e e, si justa ●ape a 〈◊〉; contra me, si in●usta. and therefore Dion praiseth Trajan the Emperor, 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 Emperor promiseth, that he will do nothing (Contra jus) contrary to Law and Equity, Imperator in ●od. lib 4. that so his decrees may be of force in the places of judicature; and that they ought to be of no force, if it be apparent that they swerve from the right line of Justice. Moreover he saith, revera mapus imperio est. that the power of the Roman Empire doth so much depend on the authority of the Law, that its greater than the Empire. It's true the Christians than did choose rather to fly or suffer, then to resist, and that upon good grounds as it's conjectured. First, because they were private men, not Senators. Secondly, Privati grassatores. Par. because those Emperors did not against their own and known Laws, so that they were not private assaulters. Thirdly, because they might have done themselves much hurt in not being able to resist them being fare less in number then the unconverted Romans, and seeing they had not a sufficient Militia amongst them: for though Eusebius saith, Lib. 8. cap. 11. a whole City of Phrygia was burnt, professing Christianity without resistance; and that twenty thousand Martyrs were burnt in a Temple; yet we find not that they were fitted for their own defence. It's otherwise now, as appeareth by Parliament Declarations, and men in Arms. Blessed be God for the Militia of the Kingdom. Think not this Parliament and Nationall Defence, to be either a new trick, or an unjustified shift in case of public necessity. First, it is not a new trick. Polydor Virgil testifieth, that when Edward the Confessor had extracted a few, and those most healthful Laws, out of the old Laws of the Britain's, P●l. Virg. Ang hist. l. 8. Saxons, and Danes; he established them, both for his own use, as also for the benefit of his people, whose health and welfare he laboured as his own. But when the Normans came in, then new Lords, new Laws. Velut optimam partem vitae, repetiverunt armis. But what did the people now? they did not only complain that they had lost their Laws, (which they called the Common Laws) but they did fight for them, as for the best blood in their politic body, the veins of the Kingdom: which thing my Author doth not condemn. Many are the examples in History of Subjects that have defended themselves in all ages, against the assaults, oppressions, and groundless wars of misled Princes; which act of self-defence the very Heathens have justified; and Protestants also, Isocra. pag. 108 Cicer. pro Mil. Cicero Tusc. Quaest. 1, 2. not only by the Laws of nature, but also by the Law of God and Man. Our own domestic examples of the long continued Barons wars are not unknown to the learned, who in King john's time, King Hen. 3. Edward the 2. and Rich. 2. reigns, took up Arms against these Princes, for the just defence, preservation, and establishment of the Laws and Liberties of the Kingdom, Math. Paris. Holins' Walsingh. Speed, stow, Math. Westm. Fab. even in times of Popery, which act of theirs hath been justified by the learned both in Law and Divinity long since. By means whereof our Kingdom hath quietly enjoyed those Laws and Liberties, which otherwise had been long ago utterly lost, and the Kingdom with them. From all which discourse, I hope it will clearly appear to all the world, that the present Parliament of England hath but discharged that trust which belongeth to it, as that great College of State-Physicians, which under the great jehovah that healeth Israel, Exod. 15.26. is our most honourable and best Apothecary. As also, that according to their own most religious and seasonable protestation, they have not invaded that property which belongeth to the Crown of England, whiles they have been forced to stand on their own guard, in labouring and sweeting out the Kingdom's health and prosperity. I am not ignorant that some object against the present Parliamentary proceed, U● aliquando essetis severi judices, adhib●ndo medicinam reipublicae Cicer. pro S. which are extraordinary in many particulars, I confess, yet I cannot be so blind as not to see a more than an ordinary necessity of new and almost desperate cures, for a most strangely-distemperd Nation. All that hath been or can be said to any purpose, in way of opposition by the most impatient patient, may be reduced into these five objections. As 1. That all that is done is against the Law of God. 2. Against the Law of Nature. 3. Against the Law of Nations. 4. Against the prerogatives of Christian Princes. 5 Lastly, against the practice of the primitive Church. But all these and more objections, are in part, (though not so sully as might be) answered in the Explication and Application of this present Aphorism, and in the latter end of this book, in the first motive to repentance. The Parliament of England is a College of State Physicians. Now having by God's assistance and your gentle patience set your judgement right in these irregular days, wherein men labour to divide and to keep at a distance, what God and our Ancestors have joined together, in the happy estate of a mixed Monarchy, give me leave to end this Aphorism by way of exhortation, as well as information, both are equally necessary in ignorant and backward times. In the first place, Most Honourable Senators, I cannot but thankfully acknowledge you the repairers of our breaches, the restorers of paths to dwell in, and the Saviour's (next under God) of our almost ruined Church and State; And I pray the great Moderator of the Universe, who hath miraculously congregated, preserved, directed, and prospered your honourable Assembly hitherto, still so to go along with you in all your ways, as that all your consultations may be crowned with a successful issue, so that the present times and all succeeding ages, may deservedly call your Honours the raisers up of the foundations of many generations. Yet withal, I humbly crave (most sacred Sanhedrin) a licence from your highest Court of justice, to put your college of State Physicians, for ever in mind but of one old saying, not altogether unnecessary, or unbesuiting your most sublime contemplations for the publick-weale of this sin-sicke Nation, which is, and it is but this, Physician heal thyself, take your own physic of repentance, Prov. 16.7. When the ways of a man please God, he will also make his enemies at peace with him. Piis hostes conciliantur. Ludo. Lavat. which is an only remedy for your Parliament distractions, as well as for our Country calamities; and I verily believe, though I thus speak, that many of you did not only intent this Ordinance for your brethren, but also for your own selves, and have been mindful to give the whole Kingdom a good example in the first place: go on and perfect your repentance, and God (the only peacemaker) will perfect your peace, for we are sure that repentance doth please God. Pro. 16.7. In the next place, give care O England to Solomon's advice, Amici veteres non sunt deserendi. who was the Prince of peace in his days, Prov. 17.10. Thine own friend, and thy father's friend forsake not: That is, forsake not such as have deserved well of us, and our forefathers, when they come into danger and want our help, for it is ingratitude to them, Magnus thesaurus est amicus bonus, praesertim quem sidum esse dicitur, non convictu perspeximus. Lud. Lavat. and dangerous for a Kingdom. 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 Solomon's son found to be too true for his profit, 1 Kings 12.6. etc. when he forsook the counsel of the old men, (or Sanhedrin) that had stood before his father to give advice, and did choose and follow the counsel of young men, a cabinet counsel, 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 bear witness, that England's Parliament, hath been England's friend, many generations, Jewel def. Apo. part 6. p. 522. even in the time of Popery, yea even then the Pope his holiness was clogged with Parliament Conditions. And why we should now think, that the Papists will rather defend the Protestant Religion in England, than the reformed and reforming Parliament now sitting, Monstrum horrendum Britannieum. to me is no little wonder: divers come over into this Island to see strange sights, I think there is none like this new wonder which many would persuade England & the world to believe, in these days; to wit, That a Delinquent and Popish Army should fight for the due execution of the strict Laws of the Kingdom, and the maintenance of the Protestant Religion, in England, yea, and that against such a parliament, as I am persuaded, is the glory of the Christian world. Ovid never feigned such a Metamorphosis, and the Legend of lies never fabled its like. Certainly this is one of Satan's lying wonders, 2 Thes. 2.9. who is a great friend to Antichrist, 〈◊〉 enam Satanae omn●a agate. Heming. Obj. as appeareth plainly in that verse, and in this York design. 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 jewel to Master Harding a Papist in his time, Sol. Jewel d●f. Apo. p●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 pass, not of necessity by the special consent of the Arch-Bishops and Bishops, as if without them no statute might lawfully be enacted, but only by the more part of the voices, yea although all the Arch-Bishops and Bishops were never so earnestly bend against it. And Statutes so passing in Parliament, only by the consent of the Lords Temporal, without the consent and agreement of the Lords Spiritual, have nevertheless always been confirmed and ratified, by the Royal assent of the Prince, and have been enacted and published under the names of the Lords Temporal. At S Edmunds Bury, Anno Do● 1296. Habitorex cum suis ●aronibus Parliamento, & Clero excluso, statutum est. In provistone de Mart. Anno Dom. 1272. Read the Statutes of King Edward the first, there you shall find that in a Parliament solemnly holden, the Arch-Bishops and Bishops were quite shut forth, and yet the Parliament held on, and good and wholesome Laws were there enacted, the departing, or absence, or malice of the Lords Spiritual 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, etc. Likewise in the time of King Henry the third, yea, and that quite contrary to the express decrees of the Church of Rome. Likewise in the time of Rich. 2. Anno 11. cap. 3. From whence, Christian reader, thou hast not only 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 persuade thee as thou lovest thyself, and tenderest the welfare of thy posterity, forsake not thy own friend, and thy father's friend, I mean 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 days, and King Elfreds' Regiment. THE SECOND PART. CHAP. III. A Preparative for this Physic. THat flourishing Kingdoms have been ruined by impenitent going on in a course of sinning, the sacred Story doth plainly tell us; And how near to such a ruin our sinful Nation now is, the present lamentable face of it doth too apparently show. Parl. Ordin. P. And though we should feel 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 merciful, and in his infinite mercy hath left the excellent and successful remedy of Repentance to Nations brought near to the gates of destruction and despair, O let not England be negligent in the application of it. Humble addresses of a penitent people to a merciful God, have prevailed with him. They prevailed for Niniveh, when the sentence seemed to be gone out against her, and may also prevail for England. Thus far the Preparative. In which Preparative are several Ingredients. The first Ingredient, is Necessity, and that in a twofold regard. Necessity. 1. Because England's sickness is a mortal or deadly disease, which is Impenitency, argued by these words, That flourishing Kingdoms have been ruined by impenitent going on in a course of sinning. 2. In regard of the nearness of the mortality and ruin of this impenitent Kingdom, employed in these words, And how near to such a ruin our sinful Nation now is, the present lamentable face of it, doth too apparently show. From whence naturally ariseth this Aphorism, That Impenitency is a Nation-destroying sickness. APHORISM 2. Impenitency is a Nation-destroying sickness. Isa. 6.10, 11. jer. 29 2 Kings 17. from the 7. to the 19 ver. jer. 8.6. Rev. 2.5. For the better understanding of this Aphorism, consider three things: First, consider what impenitency 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 sin. 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 devil, 1 john 3.8. so doth Repentance destroy the work of Impenitency, it is quite contrary to it. Secondly, consider the grounds of this Aphorism in general, and these are in number six: 1. Because it is a great sin, it is a sinning-sin, as one calleth it. Rebel is ●●at rebellione aeterna. Vat. It is called Rebellion, jer. 8.5. it is a high aggravation of sin, Mat. 11.20. Rev. 2.21. 2. Because it is a Diabolical sin; the Devils neither can, neither will repent, their impenitentiall hearts are so hardened. 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 ruin, and all kind of mischief. 5. Because it is a Physick-rejecting sin. Mat. 23.37. Ye would not come under my wings to be healed and refreshed. john 3.19. The contempt of Physic doth more displease the Physician, than the loathsomeness of it doth trouble him. 6. Because it is a sin-finishing sin. jam. 1.15. Then sin is finished, when a man resolveth to live and lie 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 turn 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 sin, as the lying and continuing in sin, that damneth the soul. 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 four great changes of England in former times, and we shall find that the sins of our forefathers, which were not repent of, were the meritorious cause of their long-since past miseries. Lam. 3.39. The first great change was at the coming in of the ancient Romans into England, which was a thousand years after the beginning of the fable of Brute, and in the days of julius Caesar. Rich. Pak. Chron. pag. 2. Bri●o de Britoni●. Polyd. Virgil p. 27. Ang. hist. Bede l. 3. c. 1. Now we cannot imagine but that then the Britain's were under their Heathenish Government, as so many Brutes, like the ancient Romans, before their calling to be Saints, Rom. 1. worshipping and serving the creature more than the Creator, who is blessed for ever, Amen. The second great change was at the coming in of the old Saxons. Bede l. 1. c. 24. Hist. Ang. Now Bede in his History doth plainly prove that their impenitency was the cause of their punishments, as a pillaging and a spoiling war, etc. They abused their quietness and plenty, and grew to a lose and wanton living, whereupon all manner of lewdness followed strait after, especially cruelty, hate of truth, and loving of lies; Insomuch that if any were gentler, and more given to truth than others, they would work him all the spite and hurt they could, as a common enemy of the Country. This did not only the Seculars, but also the Clergy itself, and the heads thereof, giving themselves over to drunkenness, pride, contention, envy, and such other wickedness, casting utterly from them the sweet yoke of Christ. In the mean 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 hardened in sin, that neither their friends death, nor the fear of their own, could cure the Morain of their souls, Polyd. Virg. l. 3. P. 61. which daily perished through their sinful living. Whereby a greater stroke of God's vengeance ensued upon the whole sinful 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 wickedness 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 Conqueror kindling it, or rather God the just Judge disposing it, raged first upon the Cities and Countries next unto it, B●de l. 1● 15. after from the East sea unto the West, overwhelmed all the whole Island, without any resistance made to quench it. Both public 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 leave being taken in the hills, were there killed; others being starved with hunger, were fain to creep out of their caves, and buy their victuals at their enemy's 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 tarrying still in the Country, in fear of death, and lack of food, lived full miserably in the mountains, woods, and cliffs. The same author saith in another place, that among many other of their horrible do, ●●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 Britain's, were defiled with the filth of Idolatry. The third great change was at the coming in of the Danes, who did in time much hurt in this kingdom, as appeareth by the Acts and Monuments of our Church. I will give you the testimonies of two sufficient witnesses. An ancient writer, H●sto. Cariana. In A●g orum quidem Ecclesia Primitiva Religio clarissi meresp●enda●: ita ut Reges ac Reginae, Principes ac Daces, consuls & 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 clearly shine, in so much that Kings, Queens, 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, forsook all and followed the Lord; But in process of time, all virtue decayed among them, so much, that in fraud and treachery none seemed to be like them, neither was any thing to them hateful 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 cruel Nations like swarms of bees, which neither spared women nor children: as Danes, Norwegians, Goths, Suevians, Vandals and Frisians, who from the beginning of the reign of King Ethelwolfe till the coming of the Normans, by the space of 230. years destroyed this sinful land from the one side of the sea to the other, from man also to beast, for they invading England oft times on every side, went not about to subdue and possess it, but only to spoil and destroy it. And if it had chanced them to have been over come at any time by Englishmen, it availed nothing, because other Navies still with greater power in other places were ready on a sudden and unawares to approach upon them, etc. Also a late writer saith to the same effect, Fox Act. M●n pag. 141. that there was an other cause why God did scourge England by the Danes, and that was the sins of their forefathers, who falsely breaking the faith and promise made with the Britain's, did cruelly murder their Nobles, wickedly oppressed their Commons, impiously persecuted the innocent Christians, injuriously possessed their land and habitation, chase the inhabitants out of house and country, provoked God's anger, besides the violent murder of the Monks of Bangor, 1200 praying monks slain. Bede l. 2. c. 2. Angl. Hist. and divers foul slaughters against the poor Britians, who sent for them to be their helpers. Wherefore Gods just recompense falling upon them, from that time never suffered them to be quiet from foreign enemies, till the coming of William the Norman. From whence it appeareth, that a going on in a course of sinning without repentance, is a Nation-destroying sickness. The fourth great change was at the coming in of the Normans into England, as appeareth in the Church histories, and the sin of the land was the cause of the misery of it, as appeareth by many authors, I will only quote a few for my purpose. Master Fox saith, that the cruel fact of Earl Godwine, Acts and Mon. pag. 164. and his bloody Soldiers, in murdering, or rather martyring the innocent Normans, seemed to him to be the cause, why the justice of God did shortly after revenge the quarrel of these Normans, in conquering and subduing the English Nation, by the Duke of Normandy, and the Normans that came with him. For so just and right it was, that as the Normans coming with a natural English Prince were murdered of English men: so afterward the English should be slain and conquered by the Normans, coming with a foreign King, being none of their Country. Gul. Malmes. Jornal. Histor. Rich. 2. They that writ the history of the virtuous and blessed King Edward, make mention of a dream or revelation that should be showed to him in time of sickness, which was to this effect. How that because the Peers and Bishops of the Realm were not the servants of God, but of the devil, therefore God would give this Realm unto the hand of others. And the King desired utterance to be given him, that he might declare the same to the people, whereby they might repent; but answer was made, that they would not repent, and that it should be given to another people. And so it was not long after to the cruel Normans. Thus having seen the cause of England's misery to be sin unrepented of, & unamended, give me leave to conclude the forenamed Aphorism with the testimony of two or three learned writers, and so I will conclude with a brief application of all that hath been said. The first writer of our England Nation, Guild. Brit. natus Anno 493. de excid. Brit. Propter desid●● praedicatio●● Episcop. showeth the meritorious cause of the Britain's plagues in the days of old, to be the covetousness and rapine of Princes, the iniquity and injustice of Judges, the idleness of Bishops in preaching the gospel, and lastly the luxary and evil manners of the common people. Another old writer showeth the cause of the destruction of the Britain's to be for these sins, Ex hist. C●rtens. that follow in his Declaration. When the vulgar and rascal sort were advanced into the places of Nobles, they advanced themselves above that their dignity required. And through their abundance of riches, they surprised with pride, 〈…〉 etc. Si quis vero e●rum miti●r, & veritati aliquatenus propior videretu, in hunc quasi Britanniae subversorem omnia odia, telaque torquebantur. began to fall into such and so great fornication, as was never heard of even among the Gentiles, and as Guildas the Historiographer witnesseth, not into vice only, but also into all manner of wickedness, whereunto man's nature is inclined: and especially into that which is the overthrow of all good estates, even the hatred of the truth, the love of lies. Embracing of evil in stead of goodness, regarding of mischief in stead of virtue, receiving of the Devil in stead of an Angel of light, they anointed Kings, not such as could rule a Commonwealth well, but those which exceeded all others in cruelty: And if any were perceived to be somewhat more humble and meek, or to be more inclined to favour the truth, than the residue, him did every one hate and backbite, as the overthrower and destroyer of Britain; all things, whether they pleased or displeased God, they regarded alike: and not secular men only did thus, but also the congregation of the Lord, and their Bishops & Teachers, without any difference at all: Therefore it is not to be marvelled, that such people so degenerating and going astray, should lose that country, which they had after this manner defiled. I will conclude the truth of this Aphorism with the humble acknowledgement, and hearty prayer of Bishop Ridly in the days of Queen Mary, a prisoner, and a Martyr for the truth of Christ Jesus, where you shall find what caused God's judgement on England in the late Marian-dayes. Fox, p. 16, 20. The Lord be merciful (saith he) and for Christ's sake pardon us our old unkindness and unthankfulness, for when he poured upon us the gifts of his manifold graces and favour, (alas) we did not serve him, nor render unto him thanks according to the same. We pastors were too many of us, too cold, and bare too much (alas) with the wicked world. Our Magistrates did abuse to their worldly gain, both God's gospel, and the Ministers of the same; the people in many places, were wayward and unkind: thus of every side, and of every sort, we have provoked God's anger and wrath to fall upon us, but blessed be he that hath not suffered his to continue in those ways, which so wholly have displeased his sacred Majesty, but hath awakened them by the fatherly correction of his own Sons cross, unto his glory, and our endless salvation, through Jesus Christ our Lord. From all which authors, take notice of these two things. 1. That this Aphorism is true, not only in general, (that impenitence is a Nation-destroying sickness) but also it is true in particular, Read the first Cent. of scandalous Minist. as it concerneth England and its Clergy. 2. From hence take notice, that the sins of England now are but a crop of the old seed-sinnes of our transgressing forefathers, ubi multiplicata suerit iniquitas, mittet Dominus falces, ultores quoscunque elegit, ad perdendum illos. Mere. and therefore we may justly expect, that the same righteous God should put in his sickle and , as then, to the cutting down of a sinful people, who seem to inherit all their forefather's foul manners, as well as their fair Lordships. What hinders our speedy ruin? May not the Lord say of England as of Israel? jer. 8.6. I harkened and heard, and no man spoke aright, no man repent him of his wickedness, saying, what have I done? every one turneth to his course, as the horse rusheth into the battle. CHAP. iv Application of this Aphorism. THe consideration of this point doth clear up the Righteousness of God's proceed in the way of punishment, God doth not destroy a Nation without just cause, Israel's destruction is of himself, Tu tibi exitii autor es, ne id mibi ascripseris, qui auxilio tantum tibi sum non exit. o. M●●●rus. Hosea 13.9. God doth not destroy a Nation without just cause and weighty reasons, Isa. 5. unto the 8. verse. God doth rather exercise his justice, then show his power in ruinating a Nation, and depopulating a Kingdom: it is only impenitency that causeth God's impatiency: this we see plainly in his dealing with the old world, Sodom, Egypt, and his own people in the howling deserts, and wilderness of sin. jerusalem was destroyed, because it would not be saved, they refused to get under the healing wings of that al-curing Hen, the Lord Jesus Christ, Nos malorum autores. Oecelamp. Math. 23. towards the latter end. God destroyed the seven Churches in Asia, not without good cause why, Rev. 2. and chap. 3. Omnis iniquus est 〈…〉 apud R●ges lo●●m non ●aheant, Regna fl●ebunt justitia, & alus vi. tutibus, & firma 〈◊〉. Cardinals & Episcopi, qui Reges septunt, eos cont. a pu●●orem; eligionem acceadunt. Lavat. Concupiscentiae vero militaro dicuntur, lyranno pe●cato morem gerentes, & militia sua per membra corporis perfungentes. Heming. Let neither Nation or person therefore blame the Lord chief Justice of the whole world in punishing, but themselves for sinning against him, for he cannot but do right, such is his infinite perfection in this attribute of justice, as well as in any other; so shall you set the saddle on the right horse, and glorify God by justifying of him, as it becometh a conscience-convincing, and selfe-condemning sinner. Gen. 42.21. Lament. 5.16. Woe unto us because that we have sinned. 2. The consideration of this Aphorism doth also tell us, and that plainly, even unto a full conviction, that every impenitent and ungodly man is an ill Statesman, though a Peer of the Kingdom, and an ill commonweals man, though a Parliament man, thou art an Achan, a troubler of Israel, all that go on in a way of sin against God, are a generation of vipers, and destroy the Commonwealth as much as in them lieth; what they build up with one hand, they pull down with an other, Eccles. 9 last verse, One sinner destroyeth much good. 1 Sam. 12. last verse, every impenitent swearer, liar, etc. is an enemy to his King, he may, as too many do, pretend that he is a Royalist for the King, but indeed and in truth he is a traitor to his Prince, a Judas, who betrayed his master with a kiss; and therefore Christian reader, think it not enough to have a purse and a hand in driving out the Cavaliers like the Canaanites in our English-Canaan, but also labour to repent of thy secret sins, as well as of thy public transgressions, for the unmortifyed lusts in an unsanctifyed heart, are so many Cavaliers and Malignants against God and his people, as Saint james testifieth, james 4.1. which will ever be so many incendiaries of war, if not mortified, as well as a Popish Army unrouted. Never wonder my brethren, that it is no better with England this day, than it is, but rather stand and admire it is so well with us as it is in this our hour of darkness, seeing there are so many enemies in all places and degrees of dignity, as there are unrepenting men and women in the whole Kingdom. Certainly were not Gods befriending-mercies more in number then the sands on the Seashore, our malignant lusts, and false friends would soon make this Island a field of blood, and every Corporation, Village, and Family, a Golgotha, Si malis, flagitiosis parcatur: salus regnorum et Re●um-publicar●m perdi tur. Ludo. a place of dead men's skulls: for not one person throughout the whole Nation can say, that he is wholly free from the crying and land-destroying sins of our forefathers, but all must confess that they have contributed to wards the great stock of Nationall sins, and so have increased the treasure of wrath against the day of wrath; and therefore, since according to the language of the holy Ghost, we are a sinful Nation, a people laden with iniquity, and that from the sole of the foot to the crown of the head, there is no soundness in us, Jer. 8.10, 11, 12, etc. we may justly expect the desolations that are denounced against so great and general a corruption. And how near to such a ruin our sinful land now is, the present lamentable face of it doth too apparently show. Ye the consideration of this Aphorism is comfortable to all that do truly repent of their sins, because if the Nation do perish, yet thou art not guilty of its ruin, thy sins are blotted out, and shall not come up in remembrance against the Nation in the day of vengeance: thou art one that standeth in the gap to stay God's judgements, as Moses did, Ezek. 22.30. and God taketh especial notice of thee, for thy security in the greatest peril. Ezek. 9 A righteous man may be slain by and with the wicked, in time of war, but the righteous shall not be as the wicked, God will put a great difference betwixt them in the day of death, and judgement, it shall be for thy advantage: thy suffering under the cross, is thy freedom from the cross; yea some especial reward, Aquin. for such as do him especial service. Lastly, let the consideration hereof be of use by way of dehortation; take heed of this sickness, its Nationall, and therefore may be personal, and that in 2. regard. regards. 1. In regard of the evil of sin in it, it is a great sin, as it appeareth by what hath been said. Obj. It seemeth it is a little sin, for God is said at the punishment of it, Prov. 1.24, 26. to laugh. I will give the answer of an ancient father in the Church of God, who saith, Sol. 〈◊〉 deus loquitui cum ●isu, tu legas cum lucta. August. that the laughing at the punishment, argueth greatest displeasure against the sin: what God speaketh laughing, read thou weeping, for surely he would not rejoice at the evil of punishment, if he did not hate and much dislike the evil of sin. Again 2. take heed of it, in regard of the evil of punishment belonging to it; Dan. D●ke on repent. this punishment is corporal, and spiritual, private, and public, temporal, and eternal. Rom. 6. vlt. CHAP. V The second Ingredient in this Preparative, is Humility. ANd though we should feel the heavy strokes of God yet seven times more, 〈◊〉 Ordin. A. it is our duty to accept the punishment of our iniquity, and to say, Righteous art thou O Lord, and just are thy judgements. By which words, the Parliament do labour to beat down all high conceits of our own healthful and happy condition, that so they might fit the Nation to receive their physic, which otherwise would be rejected, as altogether needless. From whence ariseth this Aphorism, APHORISM 3. Humility prepareth the sinsick patient to receive the bitter potion of Repentance. Our blessed Saviour and great Physician of our souls, when he first began to practise spiritual physic according to his calling, did begin with the bitter potion of Repentance, Mat. 4.17. as most necessary to cure all spiritual maladies. But he finding that very few sinners came to his chamber, he doth not only invite them to come to him, but he doth labour to qualify and prepare them for his physic, Sensus nostrae miseriae, primus est gradus, quo venitur ad Christum. Pareus. and their own cure. Mat. 11.28, 29. Now this preparation, it is Humility. As if he had said, You will never be ruled by me for your own health and rest, except you be meek, humble, and lowly in heart. Therefore he saith, that he came to call sinners to repentance, and not the righteous, Mat. 9.13. That is, such as are humble sinners, and not proud sinners, Plus quam vulgaris semper fuit hic morbus. Cal. Marl. who think they have no need of the Physician, Mat. 9.12. but can lick themselves whole with their own tongue-confessions, prayers, and promises. This proud conceit of our own ability and righteousness, hath been the common sickness of Adam's sinful, yet self-conceited posterity, and is a most deadly distemper in these days. There is a twofold Humility: First, there is a Humility towards God; Secondly, towards Man. In this place, we are primarily to labour for Humility towards God, with whom in Repentance we have especially to do, as appeareth by the Ordinance of Parliament, to the scope whereof I intent to confine my wand'ring thoughts. For the better understanding of this point, consider these particulars. First, what this humility towards God is. For answer. 1. It is a serious acknowledgement of our own imperfections before God. Psal. 30.2, 3. Isa. 40.6. 1 Pet. 1.24. For Pride is in the imagination and affectation of excellency in ourselves; this appeareth by the Pharisee, Luke 18. 2. It is a full and free confession of our guiltiness before God, in regard of the sins we have committed against him. Rom. 3.19. Pride doth exclude a serious confession, Luke 18.11. 3. It is a silent submission to the judgements of God. Psal. 39.5. 1 Sam. 3.18. job 1.21, & 39.37. Sup●rbus responsat. Ames. de Conscience. Pride doth resist and cavil against God. Rom. 9.20. 4. It is an amplification or magnifying of the riches and freeness of God's grace, in all his benefits and blessings. 1 Chron. 29.14. Gen. 32.10. I am not worthy, said jacob, of the least of all the mercies which thou hast showed to thy servant. Pride doth arrogate good things to its own merits, Deut. 8.14.17. & 9.4. Pride is natural Popery. 5. It is a holy admiration of the ways of God, though they be passed finding out, humility thinketh God to be wiser than itself. job 42.3. Rom. 11.33, 34. Psal. 13.1. Humilitas est contemptus propriae excellentiae. Bern. de grad. humil. Pride thinketh it can sound and fathom the depth of God's counsels, and that God ought to communicate all his reasons to it. 6. It is an exposition or laying aside of all our own worth or abilities above others, when we are in the worship and service of God. Rev. 4.10. A proud man thinketh much of his own excellencies, and contemneth others better than himself. Luke 18.11. 7. It is a trembling apprehension of our own baseness, when we are in the presence of God. Gen. 18.27. Abraham thought himself but dust and ashes in comparison of God. 8. It is holy modesty and bashfulness in the worship of God. Eccle. 5.1, 2, 3. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God, for God is in heaven, and thou upon earth. 9 It is a voluntary acceptation of any thing from God, though it may seem too mean, Phil. 2.8. john 13.14. 10. It is a justification of God in all his judgements: thus you find it in the Ordinance, Though we should feel the strokes of God yet seven times more heavy, it is our duty to accept the punishment of our iniquity, and to say, Righteous art thou O Lord, and just are thy judgements. Secondly, Consider the ground of this Aphorism, and it is even this, because a proud sinner thinketh he needeth not either Physician or Physic, 〈…〉. Mat. 9.12. he thinketh himself so righteous, as that Physic of repentance is needless, verse 13. and therefore doth either neglect or reject it. We find in the Acts 2. that the unbelieving and Christ-crucifying Jews, did not go to Peter for a cure, Prov 21, 2.16, 2., 0, 12. until they were humbled and throughly convinced of their damnable and deadly condition, in crucifying the Lord Christ. Mater al●arum cirtatum, 〈…〉. Greg. 27. Mor. Such is the temper of every man by nature, and therefore there must be a supernatural work, or otherwise a sinner though never so sick, will never make a right use of Christ, john 5.40. Ye will not come to me that ye might have life. The soul will not go out of itself and go unto Christ, or hid its self in his wounds without self-denial, which must be, but cannot be without this grace of humility, and therefore as humility is called a mother grace, so it may be accounted a preparing as well as a childbearing grace. Quest. How doth God humble the soul, and fit it for a spiritual cure? Sol. This he doth 2 ways, 1. By the hard hammer of the Law: 2. By the soft fire of the Gospel. The Spirit by the shrill trumpet of the law, arouseth the sinners drowsy conscience, setteth his sins in order before him, and presenteth him with the fearful spectacle of eternal death & condemnation. And that so, that the poor sinner selfe-convict and selfe-condemned, holdeth up his guilty hands before God's tribunal, and receiving the sentence of death, doth not only see hell, with a wide & gaping mouth ready to swallow him, but even in a manner feeleth himself in hell already; so that in this perplexity being brought down to the very gates of hell, and depth of self-despair, Vel ab hoc corpore mortem inferente, vel ab hac carnali concupiscentia, etc. Vata. Fragilitatis conscientia convicti, nec per legem videntes se justificari; poenitendo se submit tuntgratiae Dii. Raba. he cryeth out for a Physician to cure him, O miserable man that I am, who shall deliver me from this body of death! or from this body bringing death upon me, by its concupiscence or natural distemper! Rom. 7.24. Now the soul is stamped to very dust, and ground to very powder, so that there is a through dissolution of all high conceits, and the soul is made sensible of a necessity of Jesus Christ. 2. The Spirit having broken the proud & rocky heart, doth in the next place melt it by the fire of the Gospel, which fire with the heat of God's love in Christ, doth dislolve and mollify the frozen heart into the warm tears of godly sorrow. And now is the sinner sick, and willing to be buxom and pliabble to the Physician, now it will take a spiritual vomit, a purge, now it will do any thing at the discretion of any skilful Christian, now and never before is the sinner a fit patiented to administer physic to, now is the cure feasile, welcome is the bitter potion of repentance. CHAP. VI Application of this Aphorism. Wonder not why christ doth not save all mankind, who is a common Physician, as the Sun is a common good, Peccata sunt morbi. Vatab. with healing under his wings, Mal. 4.2. to cure all your spiritual distempers, which are your sins; for a proud Atheist, and a meriting Papist will not go to Christ for a healing medicine, they think they are in very good health, when they sit in the region and shadow of death. Prov. 30.12. there is a generation (and it is this generation) that are pure in their own eyes, Master Dod. (these are natural puritans) and yet are not washed from their filthiness. Be it known to every damned soul, that the fault is not in Christ Jesus, Si quis non suit cong egatus ab co, judicabitur, quasi noluerit congregari. Origen. but in the proud creature, and Christ-slighting sinner; Christ is more willing to save us, than we are to be saved. Mat. 23.37. 2. Wonder not why God doth not heal our Nation no sooner, seeing we are still a proud and stiff necked people, and will not return to God by true repentance that he may heal us; of a Laodicean temper, Rev. 3.17. we think we are well enough, and have need of nothing, whereas we are most wretched and miserable, wanting not only salve to cure, but also eyesalve to see out sores. 3. In the last place, let the consideration hereof be of use by way of exhortation, persuading all Christians to be clothed with humility; this garment will make thee naked, it will strip thee starknaked of all thy old rags, and fig-leaves, wherewith thou dost cover thy nakedness, and it will fit thee to put on the Lord Jesus Christ. Be filled with humility, Homo dejectus & humilis videtur samsam sepeliendus. Tortius. it will empty thy soul of all physick-rejecting conceits, it will make thee seem in thine own eyes, like a dying man, yea like one ready to be buried, whose grave is digged with his own fingers. Get humility, it is an abyss or bottomless gulf, wherein is no footing for the sole of thy foot on the shoulders or back of any creature or duty, Humilitas est magnus mons. Ansel. de simil. but a total and final desperation in regard of selfsufficiency, Phil. 3.8. or creature-ability. And yet it is a great high mountain, on the top whereof thou shalt see much light, Christ in his al-sufficiency as the only foundation of salvation. Get humility, O medicinam omnibus consulentem, etc. Aug. de verb. Dom. it is a preparative for Physic, and yet it is a Catholical medicine that cureth all diseases, it asswayeth all swell, it cureth all consumptions, it purgeth out, eateth off all superfluities, ill humours, and corrupt flesh, it restoreth to perfect health and strength; neither pride, covetousness, nor anger can be cured, if humility will not do it. Get humility, Non Ens. Ludovicus nihili. though it is imperfection, because it is an annihilation, a nothingness, it robbeth a man of himself, Rom. 7.18. 1 Cor. 3.5. a humble Christian is a Spirituall-no-body. Yet it is Perfection, Nec potest dic● perfectus, qui haec virtute est privatus. Cassiod. no man can be perfect, that wanteth this grace, by it tyrannical pride is conquered, by it we are crowned Martyrs for all eternity; nothing is good without humility. Get humility, though it doth unarm a man of all selfsufficiency, and causeth a Christian soldier not to trust in man, nor to make flesh his Arme. Yet it is Armour of proof, Armatura tutissima animi modestia. Euag. Beza. it maketh a man more than a Conqueror, because he conquereth by a humble suffering; the patience of the Saints is invincible, and overcometh the tormentors. To conclude, labour for humility, for as it appeareth by the Parliament Ordinance, it is a preparative to repentance, which is the only medicine to cure, not only a sin-sicke person, but also a dying Nation. By what means may this humility seem more lovely and necessary? For answer to this necessary question. 1. Set before your eyes the Majesty and power of God, Guil. Ames. de consc. pag. 104 1 Pet. 5.6. Psal. 93.1. The Lord reigneth, he is clothed with Majesty and strength. Dan. 4.37. Those that walk in pride he is able to abase. 2. Set before your eyes, your own vileness and baseness, Abjectissimus. Vat. Indignus, Vat. Putredo, Hier. Sept. Vatab. as thou art in the state of corruption and lapsed condition, thou art dust and ashes, Gen. 18.27. Gen. 32.10. less than all thy mercies, unworthy of any promise. job 25.5. Man is filthiness, a frivolous thing, of no worth, not worth the speaking on. Eph. 2.3. A child of wrath. john 8.44. A child of the devil. Heb. 12.8. A bastard. john 7.70. A devil. 3. Set before your eyes the necessity of humility, without it we cannot see God's face, or turn away his anger, Zeph. 2.3. 2 Cron. 12.7. We would feign have deliverance from our pressures, but expect none without humility. 4. Consider the nature of humility, it is not only most amiable, In hunc intueor. Jun. Trem. Mirabiles amores excitaret sapientiae. Super quem respici●m, nisi super humilem? Sept. Vat. Hier. Pagn. Carol. Signon. de regno Ital. lib. 9 sweet and lovely, but also most profitable, Isa. 66.2. God delights to behold the beautiful countenance of a humble Christian. You may at your leisure take notice more fully of the benefit that doth accompany this grace by these places, Psal. 51.19. Prov. 3.35.11.2. 1 Pet. 5.5. jam. 4.6, 10. Luke 18.14. Prov. 22.4. and many other places: as Cicero said of wisdom, so may I say of humity, if it could be seen by corporal eyes, it would win the affections wonderfully. 5. Consider the ugly nature of pride, it's of a diabolical nature. 1 Tim. 3.6. the devil's sin was pride; the most humble God doth scorn to look on a proud scorner, Prov. 3.34. which argueth a strange deformity in his creature. Isa. 66.2. To whom will I look, or cast an eye backwards, but on the humble man? God is said to resist the proud, jam. 4.6. he looketh upon a proud man afar off, he hateth pride as an abomination to him, Prov. 6.16. It is said of Gregory 7. that as he dejected Henry the Emperor for his pride, so he exalted Rodolph for his humility, to that place of Dignity. CHAP. VII. The third Ingredient in this Preparative, is a Possibility. TO urge the necessity of repentance, and to persuade to Humility, were to no purpose, if there were no possibility of being healed, and therefore the Great and most Wise College of State Physicians do in the latter end of their Preparative, insinuate a possibility of a Nationall cure, to sweeten their physic with. Now this is done three ways. 1. By showing the goodness of the divine nature in these words. Parl. Ord. A. Yet because the Lord who is just is also merciful, and in his infinite mercy hath left. 2. By laying open the goodness of the Physic, left by God to Nations, and prescribed by them in these words, The excellent and successful remedy of Repentance. 3. By laying open the nature of England's disease, in making known its curablenesse, argued by these words, And may also prevail for England. From whence collect this Aphorism, APHORISM 4. Possibility of a cure doth sweeten the most bitter physic of Repentance. Colligere hoc licet, ex tota scriptura, non posse homi●es ●duci in viam, nisi spem concipiant unser●co●diae D●, quia desperatro pro●sas 〈◊〉 redde●c●, & duplicat etiam, ●mo centuplicat pravitatem hominum. Calv. in Joel 2.12. Steque ad sin●eram venerationem tui invites. Just. Pagnin. joel 2.12, 13. Ezra. 10.2. And therefore we see that the most wise God, doth so mix his most glorious and simple attributes together, and doth so conjoin his threats and promises, as that the most guilty conscience, and greatest sinner may hope for salvation in his deepest despair, if the fault be not in himself; and to what other end or purpose, but to animate and encourage the soul to use all the means God hath appointed and sanctified for good to poor sinners? which otherwise we would not do, if there were no hope, therefore David in Psal. 130.2.3. saith, If thou Lord shouldest mark iniquities, O Lord who shall stand? verse 4. But there is forgiveness with thee, that thou mightst be feared. In these words, God's justice and severity in punishing sin, is wrapped up like bitter pills in sugar, and all to encourage the soul to seek for a pardon, and to hope for mercy, as it appeareth by the 5. verse, I wait for the Lord, my soul doth wait; that is, I want willingly and hearty. Why, what is the reason David? Mark his reason and ground, it's nothing but a possibility, as it is argued by these words, And in his word do I hope. In hoc ergo mihi spes est. Aug. Glos. Greg. Car. Innocent. Hope ariseth from the apprehension of a possibility of salvation, as despair doth proceed from a supposed impossibility, as appeareth by Cain, Gen. 4.13. My sin is greater than that it may be for given, so divers translate the words out of the Hebrew Text: and this made Cain flee from the presence of the Lord, and to give himself wholly to the world, Pagn. Vatab. Sept. to a mere sensual life, as appeareth by the 16. and 17. verses of the same Chapter. Despair taketh off the Chariot wheels, and maketh a sinner drive heavily through the red-sea of sin-guiltiness, so that the soul saith, Let us flee from the face of God, for he fighteth for our sins, against our sinful selves. And therefore well saith my Author, Si quis auserat spem, non potest consistere verus illius cultus. Musc. in Psal. 130. Cogitent hic Doctores. He that taketh away the hope of mercy, and propitiation, taketh away the worship and fear of God, for nothing remaineth but the expectation of the severity of Divine Justice. And therefore saith he, All Doctors of Physic ought to consider that the doctrine of free Grace, doth uphold the fear and worship of God in the world. Despair doth cut the sinews of strength asunder, and leaveth the wounded sinner motionless. If it be objected, that this doctrine will breed security, negligence, and contempt: It is answered, it may do so, but it is in carnal wicked men only. Now saith he, I pray, is it convenient that God's glory should be obscured, and the consolation of the Elect should be hindered, because of the perverseness of the wicked, who will go on securely in their sins, Absit, absit. do what we can? by no means, let any godly man be of such an opinion. Give the children their own bread, though the dogs, matching it away, Ossicium est medici ut sucunde curet. Asclepiades. nourish up themselves unto destruction. The Arminians do agree with the Church of God, in maintaining a possibility of salvation; yet herein they do shamefully err, in that they place this possibility in the powers of nature, as the old Pelagians did. Which false doctrine hath been sufficiently confuted by S. Augustine of old, and by Doctor Twisse of late time, Aug. de haeres. and many other learned and pious Writers and Disputants. CHAP VIII. Application of this Aphorism. THe consideration hereof is of use by way of Exhortation. Though thou art guilty of Cain his sin, who was a Malignant, for he was of that malignant one, Ex Maligno erat. Hieron. Montan. and slew his brother, and wherefore slew he him, but because his own works were evil, and his brothers were righteous? 1 joh. 3.12. yet deny not a possiblility of salvation, as Cain did, but believe there is mercy with God, yea infinite mercy, as the Ordinance saith. The belief of this Possibility is a sweetening ingredient in the preparative for Repentance, and therefore stoutly maintain it against all the disheartening objections of the devil, and his physick-rejecting instruments. To this end, hold a good opinion of three things, which you may see in the Ordinance. First, hold a good opinion of the nature of God, who is not only just, but also merciful, yea infinite in mercy. It is true, God is not made all of mercy, Exod. 34.7. He will by no means clear the guilty. Heb. 12. ver. last, He is a consuming fire. Yet it is as true, that The Lord is merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, for giving iniquity, and trangression, and sin, as appeareth in Gods own Proclamation, Exod. 34.6, 7. Abandat intima m●s●●icordia Dominus. ●un. Saint james proveth the goodness of God's nature by an old experiment, jam. 5.11. Ye have heard of the patience of job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy. It doth abound in him, as the water doth in the sea, there is an ocean of mercy in God. Huge great mountain-sins are drowned in the ocean of God's infinite mercy. Mat. 21.21. This mountain is in every unbeliever, 〈…〉 & ●●●●oquoque infideli mons, secundum mensuram infideli●atas suae. Orig. Monter sunt portenta uttiorant, mons est Satan, quem loco movet fides. Aretius. according to the measure of infidelity, either less or greater, which the infinite mercy of God can only cover and hid, Psal. 32.1. Great sins are great mountains, but as the mercy of God is above all his works, so above all our sins, and can cover and drown them all, as the old world in the Deluge, Gen. 7.23, 24. Therefore always maintain in thy judgement a possibility of recovering thy spiritual health and strength, in the humble and constant use of the soul-curing means of grace, for this will cause thee with David to make a right use of God, even when thou seest thy sins in their proper colours, and in their monstrous greatness, Psal. 25.11. Not only David had liberty to make use of the greatness of God's mercy to cover the greatness of his sins, but also the Church of God ought to do so, and there is encouragement enough to do it, because the Psalmist argueth that all is free grace, Hoc bene refertur ad personam Ecclesiae. Cassiod. Non inquam propter mea merita, sed propter tuam misericordiam. Hier. and not merit, such is the boundless goodness of God, that every penitent sinner hath as much liberty to swim in the Ocean of mercy, as the Fish hath to play in the sea, and the thirsty affrighted frog to skip into the pool for refreshment and safety. Harsh conceits of God, are not only disadvantageous to a self-accusing and condemning sinner, but also dishonourable to God himself, as if he were less merciful than the pitiful and debt-pardoning creditor. Whereas all the mercy that is in Man, is but a drop in comparison of that which is tyde-full in God. Qua plenus est orbis. Vatab. Psal. 103.11. The earth is full of thy mercy. By the Earth, we are to understand three things: 1. The Church of God, Terra est Ecclesia. Cardin. wherein is the especial flow of Mercy; and this tide began when Christ began to redeem the world of Believers. john 8.16. And this is a tide of blood, which gushed out of the side of Jesus Christ, Quando ●edimere nos venit. Hieron. and this is the red-sea of Mercy wherein the true believing Israelite is saved, and the unbelieving Egyptian cannot be drowned, for Mercy is not the ruin of the creature, but Justice. 2. The Earth signifieth Sinners. All penitent sinners are under the tide of Mercy, Terra peccator est. Card. as the sands on the seashore are under the springtide. 1 Timoth. 1.15. 3. The Earth signifieth the Inhabitants. To which purpose jerom quoteth Mat. 5.45. He sendeth the rain on the just and unjust. Dumpeccatores sustinet, blasphemos patienter expectat, vitamque praestat indignis. Cassiod. Totus scilicet muudus. Hieron. Now the very wicked enjoy much mercy in this life; for God doth sustain and maintain the very wicked themselves, and he doth expect the conversion and repentance of the blasphemous, Rom. 2.4. and doth reprieve such as are unworthy to live. 4. Lastly, by the Earth understand the whole world; for as God is every where, so is his mercy; for it is inseparable from him. Now God filleth the whole world. 1 Kings 8.27. Yea the heaven of heavens cannot contain him. So that I may allude to that in Psal. 24.2. He hath founded the earth on the seas, and established it on the floods of his mercies. O Christian Reader, strip thyself stark naked of all thy rags, and menstruous clouts, I mean thine own polluted righteousness, and skip into the sea of God's mercy, from oft the rock of divine contemplation, or that rock, Christ, and swim therein, yea play therein, like the Leviathan, job. 41. who maketh a path to shine after him, and is without fear. But be sure thou skip and plunge thyself over head and ears, with the two bladders of swimming Christians, I mean with Faith and Hope under thy Arm holes; Spe● & side● sunt v●si● espi●tuales. these will keep thee from sinking, though the weight of thy sins be never so heavy, even breaking thy back, and bending the very Axletree of Divine patience. Peter wanted these bladders when he began to sink in the sea, Math. 14.30, 31. the Apostle saith we are saved by hope, as a young swimmer by his bladder, Rom. 8.24. Think not that God will be displeased at the venturing thy eternal welfare upon his mercy, through the Merits of Jesus Christ, for the Psalmist saith, the Lord taketh pleasure in those that hope in his mercy, Psal. 147.11. In this verse the Psalmist joineth fear and hope together for 2 reasons. 1. To show us that none will fear God with a filial fear, but such as hope in his mercy, 2. To inform a young beginner to swim, that he must join with his Fear of drowning and perishing, Hope, or a possibility of landing in the Haven of happiness. Ille ergo t●mor deo ●cceptus, qui 〈…〉, Aug. Gl●s. judas did Fear, but did not Hope, and therefore he was drowned in the bottomless gulf of despair, therefore we must labour for such a fear of God's justice, as may stand with a godly hope of his mercy. The Lord taketh pleasure in them that fear him, in those that hope in his mercy. Secondly, hold a good opinion of the goodness of the physic; It is called in the Ordinance, The excellent and successful remedy of Repentance. 1. It is an excellent remedy, because it is compounded of the best and most precious Simples, as Faith, Hope, Charity, Humility. Vera poenitetia non est solacomtatio, s●d & sides. Luth. Suaquemque fides salvam facit. Theoph. There is Faith in Repentance, it is the root of it: Faith is a Mother-grace, Repentance is a Daughter-grace. See how they are united, Act. 20.21. Act. 2.38. In the order of Nature, faith is first, but in the order of time, they are twins and both together. Hope is an other simple, it is impossible that a man should repent, relent, come in and submit to God, if he apprehend nothing in God, but the vigour of justice, Psal. 130.4. Hope as it is a fruit of faith, bringeth in the soul creeping and crouching before God, as the Syrians to Ahab, 1 Kings 20.31. Charity is a third ingredient, a man rejoiceth at the offence of him he hateth, Osculatur pedes quos te●sit mul●er. Greg. Christ imputeth the tears of that sinful woman to her love, Luke 7.47. this penitent sinner did kiss the feet of Christ, which argued her love. Humility is an other simple; this appeareth by the humble publican, Luke 18.13. Saint Bernard saith, Vadam ad por tas inseri, ut jam non nisi in sola miser●cordia Dei respr●emus. Bern. Ser. 3. de Annunt. I will go to the gates of hell, that all my hope may be only in the mercy of God: as you heard before, humility is a preparing grace, therefore we are commanded to humble ourselves under the mighty hands of God, 1 Pet. 5.6. jam. 4.7, 8, 9 The soul will not draw nigh to God, it will not mourn and weep, till it be humbled, an impenitent heart is a proud heart. Needs must the potion of repentance be excellent, Humble Addresses Ord. when the simples in it are so precious. 2. It is also a successful remedy, it hath done great, yea the greatest cures: look over the sacred Scripture-bils and you shall find that repentance is a neverfailing remedy; jonas 3. It prevailed for Nineveth, when the sentence seemed to be gone out against her. So that the Parliament seemeth to write at the end of the remedy Probatum est. Now it is a succeesfull remedy. 1. Because it is of divine prescription, The Ordinance saith, he hath left it to Nations brought near to the gates of destruction and despair. Math. 4 17. Rev. 2.5. Luke 13.1. 2. Because it is of Divine composition, Donum & opus Dei est Poenitentia. the spirit of God, who best knoweth the distempers of the soul, doth not only prescribe it, but also make it. 2 Tim. 2.25. 3. Because it is of Divine benediction, without which nothing can be profitable, Nihil ex se profictunt conatus omnes nostri, & tamen D●● be●●●● 〈…〉 Ma●●. Math. 4.4. the best physic in the Apothecary shop cannot cure the least disease without God's blessing, Exod. 15.26. I am the Lord that healeth thee. 4. Because it is of Divine infusion, God doth not only prescribe and make it, but also bless and give it. Acts 5.31. and 11.18. and therefore it is called a supernatural grace, Si●● tuonum●● nihil est in 〈◊〉. Marc. not only because God doth compound it, but doth also give it, yea put it into the mouth of a sinner, otherwise he would never take it, it is so bitter to the sensual taste of an impenitent sinner. 3. Hold a good opinion of the curablenesse of the disease, approved by these words in the Ordinance, And may also prevail for England. In the judgement of the great college or S●●te Physicians, England is not hopeless or cureless, though it be sick of a Mortal disease, though our sins are infinite in numbe● and heinous in quality, yea gray-headed iniquities, yet the mercies of God are more greater, and older than they, Isa. 1.18. Exod. 34.7. There is no sin incurable but that impardonable sin against the holy Ghost. Math. 12.32. john 5.16. and this sin is therefore incurable, because it is always accompanied with impenitence, Dan. Dyke or Repent. it contemneth and rejecteth the physic that is offered by the preaching of the Gospel. I find by conference with the people of God, that many of them are of Manoah his distrustful temper, judges 13.22. who said to his wife, we shall surely die because we have seen God, so say they one to another, we shall surely perish, we have seen God, who is a consuming fire, in more than any ordinary manner of late time, not only in Germany and Ireland, but also in England. But I find that the wife of Manoah was of a better belief, and that upon two good grounds, Pet. Mart. in Judge 13.22. as Peter Martyr saith, and so am I concerning England's destruction, and that for the same causes, and therefore give me leave to comfort you, as she did her husband. 1. Be of a good cheer, God will not utterly ruin this kingdom, for if the Lord were pleased to kill us, he would not have required, and received of us a burnt-offering; now certainly God hath put the Kingdom upon the means of deliverance, God hath required a burnt-offering on fast days, wherein the whole kingdom hath been sacrificed to God, many times, weeks, months, yea above a whole year, almost two years together; we never read that God did destroy a Nation, in the act of public Humiliation, and a thorough Reformation. Look over the 4 forenamed changes of the Kingdom of England, and you shall not find such an Ordinance as this, whereby the Nation was put upon a deep and a general Humiliation, and public Reformation, as now it is. And we cannot deny, but that God hath received our sacrifices, or else questionless we had been long since consumed. Believe it, that God that hath prepared England's heart to pray, hath prepared his own ear to hear: Psal. 10 17. it is observed from this place, that when God intendeth any especial mercy to a Kingdom and people, than the Lord doth especially prepare their hearts to pray, as he did the hearts of the Israelites in Egypt, before their deliverance, and therefore it is laid down as a most certain sign and infallible rule, S●t igitur cert●ssimum signum, nondum esse tempus liberationis, quando corda nostra ad Deum non susp●●ant. Muscul. that then God will not deliver, when our hearts do not sigh after God; though I think there was never more sinning then now, yet I think there was never more sighing and crying for all the abominations that are and have been done in the midst of us, than now in this kingdom, New-englands' tears. and in other neighbouring and neighbourly countries. Read Zach. 12.9, 10, 11, 12. 2. Rouse up your spirits, and rejoice in the Lord, and again I say rejoice, for if the Lord were pleased to kill us, he would not have shown us all these things, nor would, as at this time, have told us such things as these, verse 25. Wherefore be of good comfort, Pet. Mart. we shall not die. Questionless God hath discovered to us of late very strange things, he hath brought to light, the hidden things of darkness, Sed tempur revelab●t & vestram virtutem, & convitratorum malitiam. Oecolamp. Licet igitur nunc traducant sed pos●ea vos etiam claros reddent. Thoph Archiep. Popish Royal Favourite, Mystery of iniquity, Rome's Masterpiece, P●●● Pol. Virg. l. 11. Sir Walt. Ral. Prerog. Parl. and hath made manifest the counsels of the hearts of many seeming friends, but real enemies. 1 Cor. 4.5. These years of discoveries, are the very presages of the day of judgement. If ever that place were fulfilled Math. 10.26, 27. it is made good in these days, wherein there is nothing covered, which shall not be, or hath not been discovered: what strange plots have been preached on the house tops? witness the Declarations of both Houses, concerning England and Ireland, which will not only lay open their malice against God and goodness, but will also clear up your innocency to the world, in standing for the good of King and Kingdom, in a Parliamentary way, the good old way of this Kingdom, and mixed Monarchy. The very truth in Christ Jesus is, God is fitting his people for great mercies. 1. By humbling of us, we did trust too too much in Parliaments, Armies, and Commanders, we made flesh our arm, which is an accursed sin. jer. 17.5. and I pray God we may not Idolise the Scots. 2. By dividing of us, Non ub●que bona est concordia, sed bonum quandoque est & dissidium. Theoph. Arch. Et impediunt a salute. Anno 1071. the precious from the vile, never did England know such a division as this day it feeleth, which is the work of Christ, Math. 10.34, 35, 36. And therefore must needs tend to the good of his members and spouse, the Church militant on earth. For this separation it is not from Christ, but from such familiars and kindred, as were hindrances to piety, and obstacles in the way to salvation, thus said that Archbishop in his time. It tendeth to the quiet state, and healthful condition of the body, to cast out disagreeing humours, saith chrysostom. Cum id, quod insanabiliter se habet, abscinditur. Chrysost. The Physician preserves the body, by cutting off that which is incurable. So it was in the building of the tower Babel, there an evil peace was dissolved by a good discord. So Paul caused a division amongst those that were against him, for peace is not always good, Propterea bellum missum est bonum, ut rumperetur pax mala. Hieron. for thiefs agree amongst themselves, Prov. 1.14. thus far chrysostom. To the same purpose speaketh Hierome and Augustine. Every house hath some unbelievers in it, now Christ sendeth a division that an evil peace may be broken. Christ is said to make this war and division, according to Scripture phrase, Sed illorum mal●tia Chrysost when as it is procured by their own Malignity. To conclude, let not go your confidence, that all things shall work together for good, like bitter pills, and contrary simples in one and the same body, Rom. 8.28. Bel●eve, though England be a sinsick Nation, and brought near to the gates of ruin and destruction: yet the Lord can and will raise his Church from Death to life, me thinketh the Lord speaketh to England, 〈◊〉 a me 〈◊〉 manebo 〈◊〉, & Rex 〈…〉 Occ●l. as once to Israel, Hoseah 13.9, etc. O England thou hast destroyed thyself, but in me is thy help, I will be thy King, where is any other that can save thee, in all thy cities, and thy judges? I will ransom thee from the power of the grave, I will redeem thee from death. 〈…〉. O death I will be thy plagues, O grave I will be thy destruction. Repentance shall be hidden from mine eyes. jer. 30.10. Therefore fear thou not O my servant jacob, saith the Lord, and be not dismayed O Israel, for lo I will save thee from afar, and thy seed from the land of their Captivity, and jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid: for I am with thee, 〈…〉. saith the Lord, to save thee. Though I make a full end of all Nations whither I have scattered thee, yet I will not make a full 〈◊〉 thee, but I will correct thee in measure, and will not leave thee altogether unpunished. Lastly, let the consideration of this Aphorism not only encourage the whole Church of God to repent, and help on the work of God in the Kingdom, but also the Parliament, to continue in faithfulness for the Churches utmost help: this Aphorism tells that thrice Noble Senate, that there are many and great hopes, that they are the men God hath appointed to repair our breaches, and to heal our land, which like Lazarus is full of sores. Luke 16 20. To this purpose consider 3. things. First, what God hath done for you; never more for any Parliament in England, then for you; if you dweh on these Heads by serious meditation, Herb. Pal p 68 it will plainly appear, 1. What a neverdying authority God hath put into the body of your meeting. 2. The Majesty where with he hath clothed your face; yea your feet are beautiful, and ways terrible. 3. The strength where with he hath girded you. 4. The victories given you. 5. The Armies of Prayers afforded you all the Kingdom over. 6. Almost a two-yeares Fast kept for you. 7. Protestations and Covenants made by, with, and for you. 8. Your growth in courage and zeal for God and his Church, notwithstanding your more than ordinary oppositions, and State-dangers. Secondly, consider what God hath done by you. I cannot name particulars, your Journals and Records will tell you, that God never did more by any English-Parliament. Thirdly, consider the many rich promises made to you, whiles you work in, and for God. Exod. 4.12. Iosh. 1.5, 6. Neh. 4.20. Victoria. Vat. Your God shall fight for you. Prov. 24.6. In the multitude of your counsellors there shall be safety, or victory. THE THIRD PART. CHAP. IX. The Patients, the Kingdom of England Dominion of Wales. IT is therefore thought most necessary by the Lords and Commons in Parliament, Parl. Ord. R. that all His Majesty's Subjects in this Kingdom of England, be excited and stirred up, speedily to lay hold upon this only, and unfailing remedy of Repentance, etc. ALSO It is ordained, That every Minister and Preacher of God's Word, Parl. Ord. E. in the Kingdom of England and Dominion of Wales, most earnestly persuade the constant practice of Repentance, etc. APHORISM 5. England is a Sinsick Nation, and a Parliament Patient. This Aphorism consisteth of two parts; First, that England is a sinsick Nation. Secondly, that it is a Parliament Patient. Of ●oth these briefly, and first of the first. England is a Sinsick Nation. The present lamentable face of it, doth too apparently show it. Also he that knoweth it not, is very ignorant, either of the nature of a Nationall distemper, or of this Kingdom's condition. Look over the four great changes of England since it was a Nation, and thou shalt find the same sins and sores now, which were in any or all of them, insomuch, that our Narionall sins and sickness seemeth to be hereditary. Yea our days are but the August and Harvest of their seed-times. So that I may say to England and to Wales, as Moses said to the Reubenites, and the Gadites, Numb. 32. ver. 14. Behold you are risen up in your father's stead, an increase of sinful men, to augment yet the fierce anger of the Lord toward Israel. Look over the writings of late times, Batton, Bast. ●in. and you shall find the truth of this Aphorism. Acquaint thyself with the Parliament Declarations, & Kingdom Petitions, and England's sickness will seem to be mortal. Do but well pry into the state of thy parish, family, and County where thou livest; Non o ●●abene yea do but feel thine own pulse, and thou shalt be soon and fully convinced that all is not well, there is some change and distemper in the body politic, whatsoever it is, and is the cause of it. This is the general complaint of all men, on both sides: The one side calleth the sickness, Tyranny, and Popery; the other side calleth it, Omnia in malum ruere. Ri. Bak. Chron. p. 162. Rebellion, and Faction. Sure it is, that England is a sinsick Nation, and tendeth to ruin and destruction, which is a Nations mortality: & so far from any appearance of any humane remedy, that our only Anchor must be confidence in God, and Prayer. Yet saith my Author, our hope is it will be but a fit, and the storm once past, ●aetumque choro ●aeana ●ancmus. R. Bak. Chron. fair weather again, and fairer perhaps than it was before, and then with joy we may rejoice in a calm and quiet smooth sea. In the mean time let us comfort ourselves 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 sickness is twofold, 1. Spiritual, 2. Corporall. First, it is a spiritual sickness, 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 clearly appear by comparing these new Tenets following with the Harmony of Confessions, and Catholic consent, which will be impartial Judges to end a great Controversy 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. ●●. 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 Archbishops, Bishops, etc. is so holy a Government, that it is a sin to alter it. 3. That the Discipline which the Prelates 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 damn a man, that is not conformable to the Ceremonies of the Church. 6. That the Scriptures are not the only 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 lawful. 13. That Latin Service is lawful in Churches. 14. That Sacraments do give and confer Grace, and are as necessary in their place, and no less required than Belief itself. 15. That Sunday is no Sabbath. 16. That Man hath . 17. That a man may do 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 King's best Subjects. 20. That Idolatrous wicked Heretics are Members of the visible Church, if they be not excommunicated. 21. That Christ is not originally God. 22. That Images in Churches are lawful. 2. Secondly it is a corporal sickness, a Commonwealth distemper, as appeareth by the several votes of both Houses, and their own Declarations and Remonstrances, wherein you shall find that the Parliament hath wrestled with great dangers and fears, 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 Kingdom, the comforts, and hopes of all his Majesty's loving Subjects, and exceedingly weakened and undermined the foundation and strength of his Royal throne. Yea that Faction was grown to that height and entireness of power, Remon●●●● the 〈◊〉 the 〈◊〉, d●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 Laws 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 Puritans, under which name they include all those that desire to preserve the Laws, and Liberties of the Kingdom, and to maintain Religion in the power of it, must be either rooted out of the Kingdom with force, or driven out with fear. So that I may conclude with the Prophet Isaiah, Chap. 1.5. etc. and trouble you with no more quotations. Whose words are these. The whole head is sick, and the heart is faint, from the sole of the foot, even unto the head, there is no soundness in it, but wounds and bruises, and putrifying sores, they have not been closed, neither bound up, neither mollified with ointment. Your Country is desolate, your Cities are burnt with fire, your land strangers devour it in your presence, and it is desolate as overthrown by strangers. Except the Lord of Hosts 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 Aphorism formerly named, and necessary to be considered on. The truth of this part appeareth plainly from what hath been said in the first Aphorism, and therefore I will refer thee thither (courteous 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 England's health may turn its Physician, I fear we shall have so many Mountebanks on the stage, as will soon kill a weak and sickly Kingdom, with their strange, and disagreeing Physic. For my own part (I thank God for it) my conscience beareth me witness, I do desire a through Reformation in Church and Commonwealth, 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 speak the truth, I am persuaded that the indiscretion of some Parliament patients, have been no little cause why out Parliament is so much a patiented. And therefore this great college of state Physicians do declare to their patients, and the whole world, Remonst. of the state of the Kingdom, die Merc. 15. Decemb. 1641. that it is fare from their purpose or desire, to let lose the golden reins of Discipline and government in the Church, to private persons, or particular Congregations, to take up what form of Divine service they please; for they hold it requisite, that there should be throughout the whole realm a conformity to that order which the Laws enjoin according to the word of God. But hay desire (and blessed be God for it) unburthen the consciences of men of needless and superstitious Ceremonies, to suppress innovations, Die Merc. 5. Maii, 1641. Protestation. and to take away the Monuments of Idolatry. My brethren what would you have more? think not that you are called to reform the best reformers of the Catholic Church, consider that by your Protestation you are bound to maintain the power and privileges of Parliament, which falleth not short in this particular. CHAP. X. Application of this Aphorism. IF England be a Parliament patiented, then let England behave itself as it becometh a patiented. 1. It becometh a sick patient to seek first to God, by prayer, Orandum est ut sit mens sana in corpore san●. Jue n. 10. Sat. that he would discover the disease, and so guide and bless the physician that he may cure him. It was King Asa his fault, in that he sought not to the Lord, but to the Physicians. 2 Chron. 16.12. All things are to be sanctified by the word and prayer; by the word we enjoy a holy liberty, and by prayer, we enjoy a curing blessing. And therefore pray for the Parliament, and forget not the King, who is put into the first place, and is not last to be remembered, 1 Tim. 2.2. That God would so bless their consultations, and determinations, that we may lead a quiet peaceable life, in all godliness and honesty. Hemingius rendereth a good reason, which is, Per preces piorum respubls: tranquillitate & pace fruuntur. Heming. because commonwealths do enjoy peace and tranquillity, through the prayers of the Saints. But mark what kind of peace it is we must pray for; it is a holy peace, yea such a peace as may stand with all godliness and honesty, with a thorough reformation, and not only such a reformation as was in Queen Elizabeth's time, for which we have great cause to be thankful. I say, Quid enim prodesset medicina, nisi Deus illi subministrat vires? pray for your Parliament Physicians, for they can do no good without a Divine benediction: They desire it, and God doth require it, yea it is acceptable to him, and profitable to us, verse 3. pray more, and prate less, put thy very breath out to the exchangers, for thy master's best advantage, the return of thy Talon will be above eight in the hundred, God is the best Debtor. 2. The patiented ought not only to pray, but also to consider that he hath offended God, Agenda est poenitentia. Ludo. Lau. ●. who hath afflicted him for his sins. Lamen. 3.39. and to repent of his sins the causes of his troubles. Do thou like wise, it is that the Parliament calleth for, without which they cannot cure the Kingdom. Luke 13.1. 3. Peccant igitur, qui medicinam p●orsus abjici●nt, vel non in tempo 〈◊〉. The Patiented aught to be ruled and ordered by the Physician, and not by his own appetite, therefore he offends who rejects and neglects physic, and will not observe the time set him, but will observe his own hours, and fulfil his own fancy. Repent therefore speedily, Parl. Ordin. E. it is not only the doing it, but the speedy doing it that is required in the Ordinance. Stop beginnings, the physic and Physician may come too late, delay is dangerous: but more of this hereafter in the fift part. 4. Se●o medicina paratur. The patient must not only pray, but also pay, Exod. 21.19. he shall see the Physician paid; good reason than we should pay what the Parliament lay out for their patients, they desire no gains, Impensas in medicos prae●abit. Vat. Hieron. but thanks for their pains, and if we shall deny them thus little, we shall show ourselves very ungrateful: murmur not your physic is too dear, when it can be got no cheaper, war is chargeable. 5. The patient must be patiented, his name teacheth him his duty. Submit thyself to their authority, and patiently suffer what they shall lay upon thee, for thy private and the public good, Rom. 13.1. It is well known which is the highest Court of justice in England, according to the constitution of our government, but it is not well observed. Let it not be said that England's Parliament is turned England's patient; if I might lawfully wish it, I would soon wish, that I might rather die, then live to see that day in England: what honest man can with patience think of outliving his Religion and Liberty? but Gods will be done. Saint james gives us all a seasonable admonition, and sets it on with a strong reason, jam. 1.4. Let patience have her perfect work, why? Vincit qui patitur. that ye may be perfect and entire, wanting nothing. The next way not to want, is, not to want patience, Esa. 30.15. In quietness and in confidence shall be your strength. 6. The patient must be constant; he sinneth against his own body, who doth prostrate it to the experiment of every Empiric. Qui quosvis adhibent Empiricos, anus, etc. in modo quoque peccantur. Take Solomon's advice, Prov. 27.10. Thine own friend, and thy father's friend for ske not. The great College of Physicians is our friend, and hath been our father's friend, let us not forsake them. They have had most experience of England's troubles, and can tell better then outlandish Mountebanks, Popish Merchants, how to cure our Nationall maladies. All take heed, that to get a little pleasing ease, they overthrew not the state of the great Body of the Kingdom. Let this consideration increase thy patience, Hoc non patietur aevum. Cicero. Erit vicissitudo. this sickness shall not last always, God hath more healthful days, and better times for his Church. 2 Pet. 3.13. Rev. 21.3. THE FOURTH PART. CHAP. XI. The Parliament Physic itself, and that is Repentance. IT is therefore thought most necessary by the Lords and Commons in Parliament, Parl. Ordin. L. that all His Majesty's Subjects in this Kingdom of England, be excited and stirred up speedily to lay hold upon this only and unfailing remedy of Repentance. APHORISM 6. Repentance is only Physic to cure a sinsick Nation. jonah 3. Isa. 22.12. For the better understanding of this Aphorism, consider First, what Repentance is. Secondly, why it is only physic to cure a sinsick Nation. What Repentanceis. Considerate. 1 I meet with many definitions; I will give you some of them, but I will conclude with one taken out of this Ordinance, containing the sum and substance of the rest. Repentance is a dying to sin by a true contrition, and a living to righteousness, Poenitentia est qua vera contritione morinur peccatis, & fide e●igimus nos●e peccatis Sarc. loc. come. d● poenit. Peccata sua corrigunt. Just. Mart. quaest. a Gent. Sed etiam damnare omma ●a, in quae prius confis●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 righteousness, Eph. 4. The same Author saith, To repent is not only to departed from evil, but also to damn 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 idolised duties wherein he trusted, to make God some part of amends for his trespasses. Every unregenerated man, is a natural, though not an artificial Papist. Repentance is not only an aversion, and turning from sin, in regard of the sorrow of heart it bringeth with it; but also it's a conversion to God, ●ed multo magis conversio ad Deum, tanquam verum peccati medicum. Pet. Ramus depre●●t. l. 3. p. 238. as the only sin-curing Physician, 2 Kings 20. jonah 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 bewail sins past, and for time to come, not to commit sin bewailed; ●●st mala prae●●ta plangere, & plangenda ●e●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 myself 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 grief of heart for all the sin and misery of this polluted and afflicted Nation, with such a preparedness 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 grief of heart. 2. This grief, it is a general grief. 3. This Repentance, it is accompanied with a preparedness for a through Reformation. 4. It's a God-pleasing Repentance. 5. It's a humble Repentance. 6. It's a proportionable, and suitable 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 grief. First then, it must be a real and hearty sorrow. Poenitentia in cord s●●a est. Calv. God in all things hateth hypocrisy, but especially in the work of Repentance. joel 2.13. Thus saith the Lord, Turn ye unto me with all your heart, and rend your hearts, and not your garments. Rab. Ab. Ezra. ut intelligat veritaten. Rab. Kimchi. Id enim praec●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 hypocrisy. Then God is most willing to forgive, when we do seriously and indeed grieve for our sins: heart and hands must go together. Lam. 3. ver. 41. What God hath joined, let no man put asunder. Secondly, it must not only be a hearty and true grief, but likewise a bitter grief, joel 2.12. it must be with fasting, weeping, Lucerate cor. Jun. and mourning, and our hearts must be rend, or cut in pieces, and not only razed, 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 only 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 james, Chap. 4.9. Be afflicted, and mourn, and weep, let your laughter be turned into mourning, and your joy into heaviness. If ever a mourning weed were in season, sure it's now in fashion, though too few wear 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 prevail with that pertinacious people. They would not mourn to those that mourned to them, but like the unconverted Romans, who did not only sin against knowledge, but also had pleasure in those that did sin together with themselves, Rom. 1.32. 2. Parliament repentance is a general grief, and that in two regards, 1. In regard of sin, it must be for all sin. 2. In regard of punishment, it must be for all the misery of this polluted and afflicted Nation. First, it must be for all sin. Ezek. 9.4. They are marked on their foreheads, who sigh and cry for all the sins that be done in the midst 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 temporal and death eternal: though all sins are venial inregard of God, yet no sin is venial in regard of its littleness. Lastly, because every sin is a public enemy, though committed in private, as achan's stealing and hiding the Wedge of gold, and Babylonish garment, josuah 7. Sin is an accursed thing, Deut. 27.26. Every sin is a Peace-breaker, and Incendiary of war, yea the least sin is a great makebate betwixt God and Man, Gen. 6.5. Evil thoughts in man, caused God to have evil thoughts to wards man, sin in thought causeth God to punish sin indeed: as the least leak in a ship may drown all the passengers, so the least sins may destroy man kind; the eating of one Apple did cause all the rest in the Garden of Paradise to rot; the least sin and the youngest sinner do contribute toward the great stock of Nationall sins. As the Sea consisteth of single and small drops of salt-water, so doth the sea of misery, of single and small sins. 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 pri●, ●●ntit fidelis. Lyran. but he must grieve likewise for the afflictions of joseph. Amos 6.6. We are to lay to heart our neighbour's losses, as if they were our own. By joseph we are to understand, the people of God, Joseph, ●d ●l, ●egni 〈…〉 Mere. and by affliction, the sickness of a State or Kingdom, now all the members of it are to be affected with it: there is a natural sympathy, which is good, and moveth compassion, so there is a spiritual sympathy, which is the ground of spiritual affection, 2 Cor. 11.29. And this is necessary amongst Christians at all times, especially in these suffering times. Who is weak, saith Paul, and I am not weak? Who is offended, and I burn not? therefore we are commanded to weep with those that weep; Rom. 12.15. If ever the counsel of our blessed Saviour was in season, it is now in season, Luke 23.28. Daughters of jerusalem, weep not for me, but for yourselves, and for your children. The want of this godly sorrow, and heart-smart, not only for those that are our Country men, but likewise for all Christian Churches, in Europe, speak harsh things against us. Amos 6.7, 8, etc. Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed. The Lord God hath sworn by himself, I abhor the excellency of jacob, and hate his palaces therefore. And it shall come to pass, if there remain ten men in one house, that they shall die. For my own part, if I may speak my own thoughts, I do not so much fear the destruction of England, because of the greatness of its sins, as because of the littleness of its repentance, and compassion to Germany, and Ireland, our neighbouring and neighbourly Countries, Duo crimina accusat Amos in proceribus utriusque regni. Calv. We put fare away the evil day, and cause the seat of violence to come near, as Amos saith, Amos 6.3. In which verse the Prophet doth reprove the very Nobles of both Kingdoms, judah and Israel, for two great sins. 1. Because they did not avert by repentance, but provoke God's anger against them, by their proud and tyrannical government over God's heritage, overthrowing all equity and square dealing with the people of God. 2. Because they did live in security, Vana terriculamenta. and would not believe the threats of the Prophet, but did reject them as vain and mere Scarecrows, and so they were not touched with any sorrow for their own sins, or the miseries of both Kingdoms, and so by this means, Non tanguntur ullo sensu. Cal. Solium violentiae. Vatab. even their impenitency, they did cause the throne of violence to come near. Surely if we compare the state of our Israel, with that of old, we may say with Solomon, there is no new thing under the sun. Eccles. 1.9.3.15. Praemium condignum rependentur. Vatab. I saw under the sun, the place of judgement, that iniquity was there, and the place of righteousness, that iniquity was there, and what followed the throne of violence, but the judgement of God? verse 17. They shall be justly and suitably punished. Believe it brethren there is good cause why the Lord doth punish, Justus Dominus, & rectum judicium ejus, etiams● non semper nobis videtur. Ferus in Jos 7. not only subjects but also Kings and great ones, in the season of the universal apostasy, wherein faith is so rare, that it can scarcely be found on earth, men are so well acquainted with the artifice of Reservation, Equivocation, and Elusion. For my own part, I have often thought that that in Saint Luke 18.8. is now in fulfilling; the words are these. Neverthelsse when the Son of man cometh, shall he find faith on the earth? I am sure on't there is too little in many of our late Protestations and vows, Quid verba audiam cum facta videam? if not in our own hearts. 3. This general grief it is accompanied with a preparedness, for a thorough reformation. It must be with us now as it was with the people of God, in Ezra his time, Ezra 10.1, 2, etc. They did not only pray, confess, and cast themselves down before the house of God, but the people did weep very sore. A great weeping, but here is not all, there was in them a preparedness for a thorough reformation verse 3. Now therefore let us make a Covenant with our God to put away all the strange wives, and such as are borne of them, according to the counsel of my Lord, and of those that tremble at the commandment of our God, and let it be done according to the Law. In which words, a thorough Reformation is aimed at, as it appeareth by these particulars. Die Mer●. Mai. ● Anno 1641. 1. They desired to bind themselves in Covenant with God, that they might be tied the more strictly to it. (As in the Parliament Protestation.) 2. It was to put away all, and not only some of their wives, though never so dear unto them. 3. In that it was to put away all their children, though themselves multiplied, if they were borne of strange women. 4. In that they were willing to do this according to the counsel of the most holy and scrupulous Reformers, According to the Counsel of my Lord, and of those that tremble at the commandment of our God, 〈◊〉 ju●ta ●●gent. Vat. tender conscienced men. 5. Because they desired that the law of God might be the rule of their Reformation. In which preparedness for a thorough Reformation take notice by the way, of two or three things very considerable in these Reforming times. 1. Take notice of their Integrity and uprightness towards God, in that they desired a thorough Reformation according to his word, and not according to their own fancies. 2. Take notice of their Humility, in that they did refer themselves for a Reformation, to such as were most able to judge of controversies, in regard of learning and piety: this was the sum and substance of their desires, that all things might be done according to the Law. 3. Take notice that this their preparedness for a Reformation, being in conjunction with bitter sorrow for their sins, was a door of hope to Shecaniah, that God would spare his people Israel. And truly for my own part, Nos quidem Peccatores sumus, at Deus noster misericor● es●●esipiscentibus, & ad Dominum convertentibus. Fran. this is all the ground of my hope, that God will spare England, and not destroy it totally and finally, I cannot read that God did ever destroy a Kingdom, in the act of a deep Humiliation, and a thorough Reformation; now I hope God will not make England's ruin a new precedent of his more than ordinary justice, seeing not only many of the vulgar sort, but also the Parliament, and Assembly of Ministers, do desire to practise the Ordinance set forth for the same purpose, wherein not only a bitter grief for all sin, but also a perfect reformation is desired and required in the whole Nation. Now therefore let us enter into Covenant with the Lord, as the Parliaments and Assemblies of Ministers in both Kingdoms have lately done, and as the people of God did in Ezra his time, when there was a general corruption in the land. Otherwise our bitter grief of heart, for sin and punishment, Omnes caeremoniae, sine laceratione cor dis, mera lud●bria sunt. will be turned into a sin; the remedy will increase the disease. Some of the heathen, in the days 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 days, when we seem to mourn bitterly for our personal and national sins, run afresh to our sins, But God, in his just judgement, will punish a hypocritical humiliation, Qui non est hodie, ●●as minus aptus ●●it. and a bulrush dejection for a day, with a further unpreparedness to repent and amend. When the heart is not rend with the garments, the rending of the garments, sows 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 nail, 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 ways, 1. In regard of intention and purpose of heart, 2. In regard of acceptation, on God's 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 removal of the punishment, Tristitia secundum deum hinc nascitur, quod aliquts sentia● se deum offendisse, & ●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 especial 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 grief for sin, seeking to please him, as well as to ease himself. Marry magdalen's tears were mixed with drops of love to Christ. Secondly, it's a God pleasing repentance, in regard of the ●ffect of it, God doth graciously accept of it, jonah 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 disclaim all merit, even in their deepest humiliation, they ascribe all to the richness & freeness of Divine grace, in the acceptation of England's bitter sorrow for sin, and preparedness 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 appear more plain, and imitable. God cannot endure a proud hypocritical fast, Isa. 57 Or a Pharisaical and Popish confession, Propter hoc en●m, quod confidant in se●psis, & 〈◊〉 totum deo ●●buunt, etc. & Damonem reddat. Theoph. Arch. Episc. Monstratur per hanc parabolam, quod non oportet extolli inbono quo●iam opere, imo neque in omn●um mandato●●n impletime. Chrysost. Abbreviator. Splead●da 〈◊〉. Aug. Luke 18.10. Pride in duties is no little sin, it's to deny God, and to turn adversary to his freegrace, as my author 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, speak 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 fulfil 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 legal perfection, we must needs be humbled, in and for our best actions, for out of Christ they are but beautiful 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 grief of heart, that is, such a suitable grief as it may be in some measure proportionable to our sinful joy in sinning, Quam magna deliquimus, tam grand●ter des●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 Murder, and Adultery. Peter went out and wept bitterly, Math. 26.75. The medicine must be answerable to the malady, the antidote to the poison. 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 mo●●, si Pet●us potuisset pecc●tum suum delere Pareus. Considera. ●. for its only the blood of Christ that giveth justice satisfaction, and by his blood, not by our tears we are cleansed from all sin. 1 john 1.7. the death of Christ had been needless, if Peter could have wept away his sins. Secondly consider, why Repentance is only physic for a sinsick Nation, the reasons are these. 1. Because Repentance is most suitable physic, and that in two respects. 1. Because its most connatural to the sinsick soul, for its spiritual physic, and therefore it's called a supernatural grace. 2. Because its contra-naturall to the disease, which is impenitency. Now physic as it must be suitable to the nature of the patiented, 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 sickness, which is sin, and only sin. Lam. 3.39. 2. Because its most seasonable physic, it's all ways in season, Paenitentia vera, nunquam sera. but especially in these dog-days, wherein sin is more than ordinarily mortal, yea so deadly are our national sins, that every faithful Clerk in this Land, do seem to toll England's passing Bell, by giving warning, that England is brought near to the Gates of death and destruction, except it doth repent speedily, Rev. 2.5. Repentance is physic for a dying and gasping Nation, Isa. 22. and the 12. verse. Thirdly, because its the most Catholical remedy that can be, Poenitentia peccatorum medicus, qui eos, qui septem & septuaginta peccatis se inquinant, curare potest, dummodo uti velint. Just. Mart. quest. a gent. pag. 54. it's a salve for every sore, its able to cure that impardonable sin against the holy Ghost, but that it's always accompanied with impenitency. Some Doctrines and Prescriptions are for Governors, some for Subjects, some for rich, some for poor, some for young, some for old, some for the wicked, some for the godly, some for the Court, some for the Country, but Repentance is for all men, being sinners, none can say he hath no need of it, because all have sinned, Rom. 5 12. 1 john 1. last ver. Rom. 11.32. Psal. 14. Now it's a Catholical remedy in 3 regards. 1. In regard of persons. Luke 24.17. Repentance is to be preached in his name to all Nations. 2. Misericordiae dei, propter poenitentiam delet omnia peccata. Oeco. In regard of diseases. 3. In regard of times. At what time soever a sinner doth repent, he shall save his soul and live, Ezek. 18.27. there is no other physic in the world, good for all persons, diseases, and at all times. That which is one man's meat, is another man's poison, the constitutions of men are so various. Remedium est poenitentia, quo evadere possint Ferus. Repentance is physic to all, poison to none, it killeth sin, but it preserveth the life of the sinner; Though Repentance be a mortal potion to the old man, yet it's a quickening medicine to the new man, it's an enemy to thy body of sin, but it's a friend to thy sinsick body: all which and more, you may clearly see in Master Bradfords' works and last words. Parliamentum Anglicanum est Bradfordus-Redivivus. O England, England, repent thee of thy sins, repent thee of thy sins. Beware of Idolatry, beward of false Antichrists, take heed they do not deceive you. As Mr. Bradford was speaking these words, 〈◊〉, p●g. 1540 the Sheriff bade tie his hands if he would not be quiet: O Master Sheriff (said Master Bradford) I am quiet, God forgive you this Master Sheriff; One of the Officers that was making the fire, hearing Master Sheriff so spoken to, by Master Bradford, said, If you have no better learning than that, you are but a fool, and were best to hold your peace. To the which words he gave no answer, but asked all the world forgiveness, and forgave all the world, and prayed the people to pray for him. And turning his head to the young man that suffered with him, he said, Be of good comfort brother, for we shall have a good supper with the Lord this night, and so spoke no more words that any man did hear, but embracing the reeds said thus, Straight is the way, and Narrow is the gate that leadeth to life, and few there be that find it. In which picture and words consider 4 things, (Christian Reader.) 1. How like a Round-head Master Bradford looketh and spoke. 2. How Cavalier-like his enemies spoke to him, and dealt with him. 3. The truth of solomon's saying, U● in rev●lutione coeli. Cartw. That which hath been is, Eccl. 3.15. And there is no new thing underneath the Sun, Eccl. 1.9. 4. The oneness of Bradfords and the Parliaments physic, as appeareth by his Epistle to the City of London, as followeth. On this sort, my right dearly beloved, let us bewail our sins, and that hearty let us repent of our former evil life, hearty and earnestly purposing to amend our lives in all things, continually watch in prayer, diligently and reverently attend, hear, and read the holy Scriptures, labour after our vocation to amend our brethren, Epistle to the City of London. Fox, pag. 1543. let us reprove the works of darkness: Let us flee from all Idolatry: Let us abhor the Antichristian and Romish rotten service, detest the Popish Mass, abrenounce their Romish God, Prepare yourselves for the Cross, Be obedient to all that be in Authority, in all things that are not against God and his word: for then answer with the Apostles, It is more meet to obey God then man. Bradford rendereth a go●d reason in the same Epistle to the City of London, and doth both urge to repentance, and pray for a spiritual cure of those sickly times & Marian days, his words are these. In no case can the Kingdom of God approach to them that repent not, therefore my dearly beloved let us repent, and be hearty sorry, that we have so carnally, so hypocritically, so covetously and vaingloriously professed the Gospel. All this I confess of myself to the glory of God, that he may cover mine offences in the day of judgmement. Let the anger and plagues of God most justly fallen upon us, be applied to every one of our deserts, that from the bottom of our hearts, every one of us may say, It is I Lord that have sinned against thee, it is my hypocrisy, my vainglory, my covetousness, uncleanness, carnality, security, idleness, unthankfulness, self-love, and such like, which have deserved the taking away of our good King, of thy word, and true Religion, of thy good Ministers by exile, prisonment and death. It is my wickedness that causeth success, and increase of authority to thy enemies. Oh be merciful, be merciful unto us, turn to us but not in thy fury, lest we be consumed in thine anger, chastise us not in thy wrathful displeasure, reprove us not, Bradfords' prayer for England but in the midst of thy anger remember thy mercy, for if thou mark what is done amiss, who shall be able to abide it? but with thee is mercifulness, that thou mightest be worshipped. O then be merciful to us, that we may worship thee: hear us for the glory of thy name, be merciful to our sins, for they be great. Oh heal us and help us for thine honour, let not the wicked say, Where is their God? CHAP. XII. Application of this Aphorism. THe consideration of this Aphorism is of use many ways. If England perish and die of her Mortal diseases, blame not the Physicians, but the patients, we cannot say, there is none to plead thy cause, that thou mayest be bound up, thou hast no healing medicines, jer. 30.13. I durst appeal to all antiquity, whether ever there was such a Parliament Ordinance, for the cure of any sinsick Nation before, since the days of Brutus. Now if this be the best physic in the whole world, blame not the Physician or the physic, but thyself O England, if thou die in thy miseries, it's not only for thy former sins, but especially for thy impenitency, thou wilt not repent of thy sins: thou wilt not take this Nation-curing potion prescribed to thee, by that great College of Physicians, Luke 13.1.2. Would you know why the body-politike is less at ease than it was before the Parliament began? certainly this is the cause, Parliament physic meeting with strong distempers in an old and much decayed body, must needs make the kingdom deadly sick: purging and vomiting physic is profitable, but troublesome. Be willing to be sick for thy health's sake, quarrel not with thy Physicians, and Doctors, who are necessitated to do what they do, for thy health and welfare hereafter: when thy distempers are weaker, and fewer, thy physic shall be more gentle. See what cause we have to fear England's ruin, there are very few that do truly repent in the land, I am afraid that God may say of England as he did of Jerusalem, jer. 8.6. I harkened and heard, but they spoke not aright, no man repenteth him of his wickedness, saying, what have I done? every one turned to his course, as the horse rusheth into the battle. Mark what followeth in the 10. ver. Therefore will I give their wives unto others, and their fields to them that shall inherit them, for every one from the least unto the greatest is given to covetousness, from the Prophet even unto the Priest, every one dealeth falsely. verse 11. Contury of Scanned. Minist. For they have healed the hurt of my people slightly, saying, peace, peace, whon there is no peace, etc. It's of the Lords mercies, that we are not consumed, because his compassions fail not, Lament. 3.22, 23. They are new every morning, great is thy faithfulness. Hence the Catharists and Novatians are confuted, who deny Repentance to such as sin after Baptism: this is contrary to what hath been spoken, the examples of Manasses, David, Solomon, Peter do witness against them; Aug de Haeres. Judicant Deum, qui negant post lapsum repa●ation●m fi●●●. Greg. Gods proffering to have spared the Church of Ephesus upon her repentance, doth fully and plainly condemn these Sectaries. Rev. 25. Lastly, examine yourselves, whether you have repent or no, you have been put upon this duty a long time, Etsi non loquatu● Dominus, satis tamen flagellis ipsis & plagis vocat. Cal. in Isa. 22.12. and fast-days have been allowed by public authority, as penitential days, almost these two years and this Ordinance hath been out almost a twelve month, and God hath called for it, not only by the word, but also by the sword: and therefore we shall be guilty of obstinacy if we have not amended our ways, and made our peace with God. Now examine and try yourselves by these signs. 1. By your grief for sin, not only because it hath wronged you, but especially because it hath displeased God, whom the penitent soul d●th entirely love, and therefore it's laid down as a rule in our gr●●ving for sin, Dolour iste de peccatis, si sit genuinus, magis oritur ex co, quod Deus per illa sit offensus, quam quod ●is●riam secum adferunt. Ames. de consc. Ames. de resip. Sub illa ratione, quia, est peccatum, & divinam offendit majestatem. that it must be rather out of an apprehension of God displeased, then out of a sense of our punishment. 2. By your hatred of sin, as a thing most detestable, Rev. 2.6. now this hatred if it be sincere, 1. It's carried against all sin without exception, it's an impartial hatred, Psal. 119.104. 2. It's an implacable hatred, without reconciliation. 3. It's a vehement hatred without toleration. 4. It's a constant hatred, without intermission. 3. By your fixed purpose and constant resolution to these things. 1. To shun all sin for time to come, because its displeasing to God. 2. To practise every good duty. 3. To use all means that may conduce to those ends. And lastly, to remove all impediments, both internal and external. Now if it be thus (Christian Reader) surely there are very few in England that do truly repent: How little grief is there for sin, in City of Court, in Town or Country, in Persons or Families? Where can a man meet with a godly sorrowing, and a sin-hating Christian? I doubt not but some such Lots may be found in our English Sodom, but they are very rare, like so many Pelicans in the Wilderness, and Black-Swans in the Rivers, and where they are espied, they are shot at, as the only Malignants in the world, Psal. 11.2. Verba venenosa. Hieron. Cassio. Lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart. These arrows are poisoned shafts, bitter and reproachful speeches: As Parliament dogs, Roundheads, Anabaptists, Brownists, etc. But let all such Parliament-slanderers, and self-damming dammees know, that God is in his holy Temple. The Lord's Throne is in Heaven, his eyes behold, his eyelids try the children of men. The Lord trieth the righteous, but the wicked, and him that loveth violence, his soul hateth. Upon the wicked he will rain snares, fire, and brimstone, and an horrible tempest, this shall be the portion of their cup. For the righteous Lord loveth righteousness, his countenance doth behold the upright. Psal. 11.4, 5, 6, 7. I should now exhort to the duty of Repentance, but I shall refer thee, (Christian Reader) to the 10 part of this Parliament physic, which containeth several motives to Repentance, only in the mean time make use of what hath been said hitherto to the same purpose. Thus much concerning the definition of Repentance, now followeth the division. In the beginning of this treatise, Repentance was divided into three parts. 1. Confession. 2. Humiliation. 3. Reformation. Now, in order I am to handle the nature of confession, as the first part of Repentance, which appeareth by these words in the Ordinance, wherein we are excited to Repentance. Freely acknowledging, Parl. Ordin. E. & heartily bewailing, etc. Secretly and in public in congregations, both their own personal sins, and chief those sins that are and have been the sins of the Nation. A confession of Nationall sins, being most agreeable to Nationall judgements. In these words, confession seemeth to me, to be like a spiritual vomit, which fetcheth up the corrupt humours, and raw crudities that lie heavy and indigested on the stomach, which will without remedy, and that speedily, ascend so high, that they will stifle and suffocate the whole Kingdom: from whence collect this Aphorism following. CHAP. XIII. Confession. APHORISM 7. Confession is the Sin-vomiting part of Repentance. FOr the better understanding of this Aphorism consider three things. 1. What confession is. 2. The ingredients in this vomit. 3. Why it is called a vomit. 1. For the first consideration, What confession is: I could bring forth many definitions of it, but I will content myself with one gathered out of this Ordinance, being full and pertinent to the purpose, which is this. Confession is a free, full, hearty, Parl. Ord. E. and humble acknowledgement made to God, secretly and in public, both of our personal sins, and also, and that chief of those sins that are and have been the sins of this Nation. In which confession consider these parts. 1. It is a free confession, not extorted by pain of the wrack, as Pharaohs was, nor wrung from us, as saul's was, or wrested, as Balaams was, when his Ass reproved him, and the Angel drew his sword at him. Numb. 22.30, 31, 34. But it should be free, as david's was, 2 Sam. 24.10. whose heart smote him before Gad came to him. Acts 2.37. The penitent Jews did not stay till the Disciples came to their houses, but they went to them and said, Hook. Souls preparat. p. 206 Men and Brethren you have spoken against the sin of murder, and we confess that we are guilty of this sin, what shall we do to be saved? Let us therefore confess freely, God loveth a free confessor, as as he doth a backward sinner. 2. It is a full confession of all sins. 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 oil, some still hangeth behind in the inside of the vessel. Thou wilt discover all to the Physician, or oughtest to do so, for thy body's 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 vain with their mouth, Frustra colunt Deum, qui per opera illum debono ant. Theoph. who dishonour him by their works, 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 ourselves, 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 Prodigal, Luke 15.18, 19 I am no more worthy to be called thy son. 5. It is made to God, not to inform him, of what he is ignorant, but to inform ourselves, and to stir up in ourselves a more ardent desire of his grace and favour. Psal. 32.5. Let us confess our sins to God, for he only 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 less private, as in the family, or with some few others, as the husband and wife, or friend and friend together. 7. It is a public confession in congregations, Leu. 16.21. Aaron was to confess all the iniquities of the children of Israel, and all their transgressions in all their sins. It is also a public confession in assemblies that are civil meetings, 〈…〉 Pet. Mart. josuah 7.19. this is called a civil confession, as in Assissis, Sessions, etc. 8. It is a personal confession, Psal. 51.3, 4. I● which confession 2 things are especially to be observed. 1. A self-accusation. 2. A self-condemnation. David did accuse himself verse 3. and he did condemn himself, Ideo agnos●● ut tu agnos●as. Gr●g in Ps. 51. Dete●t, 〈…〉 3. and justify God, verse 4. Let us do so, it is the next way to obtain an absolution. 1 john 1. and verse 8. If we confess our sins, he is just and faithful 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 confusion of national sinnes is most agreeable to the national judgements, under which the land groa●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 effectual for the removing of God's judgements, under which the land groaneth. 10. It is a confession of sins both new and old, that have been and are committed: though God have forgotten the pardoned sins 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 do●e●, qui videt 〈◊〉 sua. Non posui super dorsum quod feci. Gre. yet we must have them before our eyes, that we may walk 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 divers, I will only name these three or four. 1. The first is hope. Hosea 10.2. Dan. 9.9. We must not confess as Achan did to josuah, looking for no favour, but as the sick man doth to the Physician, hoping to be cured by him. Let this encourage 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. ●47. 11. Let thy fear 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 trespass is grown up unto the heavens. Rom. 6.21. Hoc summo Dei beneficio contingere, ut hommes de anteact is peccatis erub●scant. Chrysost. To be ashamed of our former sins, is a great blessing of God, it is the property of a holy man to grieve for, and to be ashamed of his former sins. Though faith is confid●nt, yet a penitent sinner is not impudent. Such as are not ashamed, jeremiah compareth with the unshamefast whore. jer. 3.3. such shameless wretches were the Sodomites. Yet there is an unprofitable shame, which leadeth not to repentance, jer. 2.26. But this Godly shame bringeth repentance. jer. 31.19. I was ashamed, yea even confounded. 3. The third ingredient it is a holy anger: Ephraim in a holy anger did smite himself on the thigh, jer. 31.19. And the Publican did knock himself on his breast, Luke 18. as a man in an angry passion. And David called himself a beast 2 Sam. 24.10. The repenting sinner though he be most patiented to God, yet he is most impatient to himself, and full of indignation to his sins; though he is in charity with all men, yet he is out of charity with himself, and could even eat his own flesh, in an holy anger, when he findeth no good thing dwells in it. He doth oftentimes grind his teeth at himself, when he doth smile on his enemy. job 42.6. Abjicio. Pagn. job did cast away himself as in a discontented fit. 4. The last ingredient it is a steadfast purpose through God's grace never to fall into the like sin again, otherwise it is but a hypocritical confession, which God abhoreth: many can speak great words against themselves and their sins, and yet they do little, when the hot fit of confession is off them, yea they willingly and speedily fall into the relapse. Not much unlike a thief I knew in Cambridge bridge Castle, who after 7 year's imprisonment, was at last set at liberty, and to me and others confessed many things against himself, but about a month after, I saw him hanged at Tyburn, for a new Robbery. Lastly, Consider why confession is called a Vomit. Now it's so called in regard of its similitude or likeness to a vomit, given by the welwilling and skilful Physician, and that in divers regards. 1. A●●●vatio cibo 'em 〈◊〉 & condimeg●a 〈◊〉 Pli. l. 11. c. 53. A vomit is an ejection or casting out of some ill and burdensome thing within the body, as raw-crudities, phlegm, black, or yellow choler; So confession doth cast up and out, that which doth lie heavy upon the conscience. Psal. 32. Prov. 20.15. Ill gotten goods are like raw and undigested meat in the stomach. Beza saith they can never be concocted, or digested. 2. Per os ejeciio. Amb. Cal. A vomit is a casting out of some troublesome thing, by the mouth: and herein it is differenced from a purge. job 20.15. So Confession is done by the mouth. Rom. 10.10. With the mouth confession is made unto Salvation; this confession unto Salvation, is true of sin, Vomitiones ad haec homini in remedium excogitatae sunt. as well as of faith. 3. A vomit is made for a remedy and help to a sick stomach, because it cleareth and emptieth the stomach. So confession is a part of repentance, which is the only remedy to cure a distempered Kingdom, as you have heard, it casteth up the filthiness within. Isa. Ventriculi subversione contingit. Calep. 28.8. 4. A vomit is loathsome and burdensome to the corrupted stomach, which is argued by the subversion of the stomach, and the strainings in the act of vomiting: So is confession contrary to polluted nature, which would feign hid sin from the world, Prov. 30.20. but when the guilty conscience doth fall into a sit of confessing, Cant. Pot. than the Malefactor crieth out, O! my back doth ache, I am pain extremely, Ille tacet, qui silentio 〈◊〉 conteg● Greg. Hier. Cassiod. alas! I had almost broke my lungs, and over-stretcht my heartstrings, before I could disgorge and empty my troubled mind and accusing conscience; Psal. 32. when David kept silence, and did not confess his sins, his strength decayed through his roaring all the day long. David would feign have bit in his sins, but he could not for his heartblood; he must confess, and confess he did, Antinomians. and then, when the sin was up, he had ease. I have often marvelled with myself what should be the reason why some understanding christian's (who are called the Pointers or Eatonists) should deny the confession of their sins; Heb. 4.13. I could never think it was because God did not see them, Deus totus oculus est. for this were to eclipse his Omnisciency; Neither can I think it is because they are no sinners, for our Saviour did teach his Disciples and all Christians to ask the forgiveness of their sins; Math. 6. 1 john 1.9, 10. But certainly the cause is in the nature of confession, it is like a vomit which is loathsome and burdensome to a full and corrupt stomach, as before hath been declared. CHAP. XIIII. Application of this Aphorism. HAst thou sinned? suffer not sin to lie upon thy Conscience, cast up all the filth of sin by confession, suffer not thy painful crudities, as uncleanness, murder, deceit, hypocrisy, pride, covetousness, envy, malice, unthankfulness, unprofitableness under the means of grace, etc. any longer to lodge within thee, as a nest and bag of stomach worms, but spew them out, and so get ease. Motives hereunto are many, some of them are these. 1. Because it is a necessary vomit: without confession no absolution, Prov. 28.13. No cure without confession, Deo peccatum dicere, sufficit, & absolvitur. Chrys. ad pop. And. Hom. 3. Ideo plaga non curatur, quoniam occultatur. Innocent. 3. and therefore it is necessary to acquaint the Physician as much as may be with the state of the Patient, otherwise he cannot make so suitable a composition. It is a matter of great safety to cast up all the choler and steam that lieth on the stomach, which otherwise would putrefy and infect the whole body with ill blood, and so a sickness followeth by an inevitable necessity. 2. Because confession is a filling vomit, Psal. 81.10. Noli opponere obicem defensionis, sed aperi sinum confessionis. Aug. Confitendo dilata os tuum. Cassiod. Glos. Non datur vacuum. Arist. Open thy mouth wide by prayer and humble confession, and I will fill it with a pardon, with the bread of life; the wider thou dost open thy mouth, the fuller it shall be filled. It is the saying of Hierome. As in nature there is no emptiness, so it is true in grace; If we empty ourselves by confession, and lay our empty pitchers at the mouth of him the fountain of all good, he will fill them brim full with good wine. 3. Because confession is a royal vomit, it is fit for a King, Psal. 51. Psal. 32.2 Sam. 24.10. It is indeed a shame to commit sin, but it is an honour to confess it aright. job amongst many fruits of obedience, as justice, mercy, chastity, reckons also this of confession, equalling the confession of his sins, with the best of his virtues, Dan. Dyke rep. pag. 82. job 31.33. God hath united shame to sin, Rom. 6.21. And honour to confession, josuah 7.19. The next way to get glory from God after sinning, is to glorify God by confessing. It is a disgrace for a drunkard to spew, but it is his credit to spew out his drunkenness. 4. Non pe●●ant in Reg●s, qui consitentu● peccataregum. Ign. Because confession is a loyal vomit. Daniel (who was as true a subject as any Cavalier in England) did confess the sins of Kings and Princes. Dan. 9 8. and therefore scandalise not the Parliament, and Ministers for confessing the sins of King and Kingdom, of Court and Country, it is a loyal duty, yet let it be done with as much discretion as may be. 5. Because it is a gentle vomit; it will make thee sick, yea heartsick, but it will not kill thee; it will strain, but it will not break thy heartstrings, if it be mixed with Hope, which is a necessary ingredient in this potion of Confession. It's necessary that some should have a stronger vomit than others, because they are not so apt to confess as some others ar●, & moreover they have fouler stomaches, they are guilty of grosser sins as murder, adultery, etc. yet even these are so to confess sin, as they are not to despair of Mercy. Despair breaketh the very heartstrings of a sinner. 6. Galen. Mesu. Mahom. Arab. Av●nna. Because its a Metaphysical vomit, of a more pure and spiritual nature, than our common and physical vomits are. There is a vomit of Hen's dung to cast up poison, which for health sake men will take, though it be loathsome to the stomach; but now this vomit is of another nature, it's a supernatural vomit. In confessing thy sins, Caution. take this Caution along with thee: Thou must not with the dog return to thine own vomit, nor with the sow that was washed, Hae● est ●nim vera poenitentia 〈…〉 & ab●●●● a non 〈◊〉. Hieron. Snoph. Conversio. Bux Qui 〈◊〉 quid●m compunctionis se abluunt, sed in idipsum ●●ve●tentes sordescunt. Greg. to the wallowing in the mire, 2 Pet. 2.22. True repentance doth not only consist in confessing and grieving for sin, but also in ceasing from sin; and therefore the learned do from the Original word, translate and call Repentance, a Turning, it's a turning from sin and the devil, unto God and goodness. We must not be like that Serpent, which casteth up her poison when she goeth to drink, and afterwards sucketh it in again; but as Solomon saith, we must confess, and forsake sin, 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 well saith an ancient Writer on the 51. Psal. 17. God will not receive their sacrifice, who weep for their sins, but do again return unto them, and so defile themselves again. The consideration whereof giveth check to many, yea most confessors in the world, even amongst those who profess the Protestant Religion, but especially to the Church of Rome, wherein an A●●icular Confession in the ear of the Priest is sufficient. But let all such know that the promise of Absolution is only made to such as confess 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 pain and grief which doth always follow or accompany the potion of Repentance, which doth afflict the soul, as corporal physic doth the body of the patiented. 2 Cor. 7.9. APHORISM 8. Humiliation is the soule-afflicting, and heart-fainting part of Repentance. Leu. 16.29. Ye shall afflict your souls, verse 31. Humiliabitie animas vestras LXX. Or as the words are translated by the Septuagint, Humble your souls. Num. 29.7. & 30.13. Ezra 8.21. jer. 45.3. jonah 2.7. For the better understanding of this Aphorism, 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 publicly in congregations, both of our own personal sins, and chief 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 sin. Toto corde abominantur peccatum. Occolamp. in Ezek. 6.9. It is not enough to bewail sin, but it must be done cordially; Repentance must make the heart sick, jer. 4.31. A woman in travel of her firstborn, doth bewail herself hearty, and not complementally; so is the Church of 〈◊〉 to bewail herself 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 do so. 1. Because our sins are heart-sins, 〈…〉 peccato. Jun. Mat. 15.19. 2. Because they are hearty and serious sins, 1 joh. 3.4. 3. Because a heartless humiliation, is a hearty dissimulation, which is a double iniquity. My Masters and fellow-soldiers, it is not enough that you confess you do not well to swear, but you must confess it hearty and sorrowfully, or else God will look on you as Cavaliers, though you fight against them. 2. Dolour de peecatis, quatenas 〈◊〉 Deum offendit, non tantum 〈…〉 hominem a peccato, quatenus est 〈◊〉 etc. Ames. de resip. 〈…〉, ●o quod sit contra Deum, quem ama●. 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 only because of the evil of punishment which doth accompany sin, but especially because of the evil of sin 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, jam. 1.17. 3. Because God is the end of it, it driveth the soul 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 soul returneth to God that gave it, so doth this godly grief. 4. Because the subject in whom this sorrow is, is a godly man; the wicked have not this grief: Cain, Pharaoh, judas were without it. 3. Proseindere. Kimhi. Sc●nduntur enim ●●●da, qui bus sactorum suorun ●oenitet. Oecolam. Dolour etiam 〈◊〉 debet esse maximus 〈◊〉 dolorum. Ames. Cor cont●tum dicitur, quod poenitentiae labo●●hus vehemente● 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 loath, signifieth to cut asunder, whereupon my author hath this note; Their hearts are cut into pieces, who repent of their sins. Now this cannot be without heart-bleeding sorrow. Zach. 12 10, 11, 12. Upon which place one saith, that grief for sin ought to be the greatest grief of all: and there is very good reason for it, because the evil of sin is a greater evil, than the evil of punishment is or can be; the one is of the Devil, john 8.44. the other is of God, Amos 3.6. There is something good in punishment, there is nothing good in sin, only the most wise God doth by accident turn sin to good, Rom. 8.28. as the skilful Physician doth make a good and healthful use of poison to his patient. Again, godly sorrow is the greatest, because our love to God is greater than 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 grief for some worldly cross than he doth for sin? God's children feel more sorrow in the intellectual part of the foul for sin, then for any worldly loss or cross whatsoever. Sol. Thom. Suppl. qu. 4. Art. 1. Bellar. de poen. l. 2. c. 11. Intellective salt●m, quoad displic●ntiam voluntati, quamvis 〈◊〉 saepe a●● dolores mag●● appareant. Ameside resip. But this grief 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 grief for their sin in the sensitive faculty, as they do for out ward afflictions: and the reason is good, for the more corporal 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, detestabil●s. and an execrating, or hating of sin, 2 Cor. 7.11. Yea what indignation, the soul enlightened looketh on sin 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 sin, and burdened with it, looketh on it as the greatest evil 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 envenomed with violence against it, and saith, whence come war, whence come pillaging and plundering, whence come kill and slaying, whence come divisions betwixt King and Parliament. Kingdom and Kingdom, 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 poison of sin, in poverty, shame, war, famine, and the wrath of God in all these because of my sins, Rom. 1.18. and therefore the soul throweth away what it loved before, as a menstruons cloth, 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 author giveth this note, the true penitent convert doth detest whatsoever is contrary to the worship of God. This detestation of sin, if it be right, will compel us to cast away all vile and base things, it will not spare gold, silver, pearls, but cast away all rather than 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 piece of carrion in our sight, rather than it should be a defilement to our fingers; Et quicquid pretiosum est, faetere debet, potius quam talibus slagitiis nos inquinari patiamur. Cal. We read that josuah and all Israel did not only stone Achan, but did burn the wedge of gold, and the Babylonish garment, which a man would have thought, might have been put to some necessary uses. josuah 7. This detestation is then true. 1. When a man desireth to have all sins discovered, Hook. Souls preparat. pag. 236. 237. Psal. 139.24. 2. When he laboureth to have all sin killed. 3. When he hateth sin 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 relics of Popery and superstition in the land; so it is terrible to the greatest part of the world, even of professors, because this hatred of sin is very rare in the world, even amongst those that count themselves some body, in the bosom of the Church; many hate the sinner rather than the sin, if they consider seriously the ground of their hatred, yea virtue more than vice. 5. This humiliation it is a secret humiliation: such an one was that of the Prodigal, Luke 15.19. and that of the humble publican, Luke 18.13. and this is freest from Hypocrisy; this secret humiliation shall have a public exaltation, Math. 6.6. This humiliaation is either most secret all alone, Psal. 4.4. or less secret, as in the family, Zach. 12.12, 13. 6. It is a public humiliation in congregations, on the Lord's day, on fast-days, and upon other meetings, as God shall give opportunity and ability. Isa. 58.4.5. Esther 4.16. this fast was public in their meeting houses, or synagogues; I fear private fasts on the public days of humiliation, will prove dangerous to the Kingdom, and so displeasing to their friends, who are afraid of Schism. 7. 〈…〉 homo & nascitu● in originali peccato quod ex Adamo trabitur. Hieron. Glos. Gregor. It is a personal humiliation, it is not enough to mourn for the sins of the time, but thou must likewise bewail the sins of thy own nature, as David did Psal 51.3. Yea original sin, as in the 5 verse, so the ancients expound the place: good reason we should be humbled, and that deeply for our own sins, seeing they are as much against God, ourselves and the Nation, as other men's sins are. 8. It is a national humiliation. Ezek. 9.4. For all the abominations done in the midst of Jerusalem; God is dishonoured most by public sins, and they are most dangerous to a Kingdom. Isa. 1. Ezek. 9.9. The Land is full of blood, because the City is full of perverseness, or wresting of judgement; Boni de altorum quoque malis graviter ingemiscunt. Ex falso cultu sequitur providentiae abneg atio, & eversio officiorum inter homines. Occ●. Let us therefore sigh and cry for all the abominations that are done in the midst of us, it is the property of an honest man to do so. A public declination and defection from the purity of Divine worship, is an open floodgate to all vices, whereof this land hath had woeful experience within these late Marian-dayes, wherein some Prelates have appeared so like Boner and Gardiner, as if there were a Pythagorical-transmigration of souls: but I leave them to their answers, and Divine providence; only so long as they remain, and I live, I resolve not only to pray for their extirpation, but also for their conversion. Not to digress, this humiliation had need to be personal and national, if we look on the Cessation of Arms in Ireland, which Cessation to me, is a clear stating of the question and intention of these wars, to be a trial of Mastership betwixt the Papists and Protestants. Flatter not thyself Christian friend, the bloody 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 only by a strong hand, but also by a speedy humiliation both personal and national. CHAP. 16. Application of this Aphorism. THe consideration of this Aphorism giveth a check to the slightness 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 fountains of tears, jer. 9.1. but how soon are our tears dried up? Metaphora a matribus, quae & oculis lachrymas abstergere solent. Par. If this plaster of sorrow begin to smart a little, presently we pluck it off, and think it is enough, whereas we should let it lie ontil it be throughly healed, which is not till death, when as all tears of worldly sorrow, so these of godly sorrow shall be wiped away, and with Gods own hand and handkerchief, Rev. 7.16. It shall be done as mothers do when their sucking children cry. As David cried out vehemently O Absalon, Absalon, 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 sign of safety, because they mourn for the sins of the Church. I fear 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 only 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 weakness run a hunting after their youthful pleasures, yet love to sit on a stile, and see others follow their pleasures with greadinesse. These neglecters of private and public humiliation, for their personal and national sins, are the great criers out, and fighters against a thorough Reformation; Capt. 〈◊〉. a Cavalier Captain at Gainsborough, confessed after his guts came out, that he took up Arms against the Parliament, because the Parliament did fight for a reformation of Religion. Lastly, the consideration of this Aphorism is of use by way of exhortation, it is as a spur in the sides of such as are backward to begin, 〈…〉. Gr●g. and dull to go on in the duty of repentance: seeing this humiliation is not only a part of repentance, but also it is the next way to secure ourselves from the storm and wrath to come. Ezek. 9.6. Slay utterly old and young, both maids, and little children, and women, but come not near any man upon whom is the mark. These are times of danger, and if you would be marked out for security on the forehead, labour to have the signs of godly sorrow appear 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 sins of the Jews, and other wicked men. Gregory giveth a motive hereunto, 〈…〉. Gregor. because to grieve for other men's sins is to wash away his own filthiness; he is not cleansed from his own filthiness, that delighteth in his own wickedness: what will then become of a world of profane men, that are carried on with the pursuit of sin, from which they will not be plucked? the drunkard will have his cups, and the adulterer his queans, and the chapman his false weights, they are so far from this dislike and sorrow for sin, that they like, love and rejoice in nothing but sin, they hate the godly Magistrate that would punish them, they distaste the faithful Minister that doth reprove them, and fight against that government that will curb them: Capt. Fannicks confession before. Qui omnes convenerunt in unum. Glos. Pro●●ciamus 〈◊〉, idest, legem. Glos. Demu●ope●am, ut non nos alliget, neque impona● nobis Ch●●stiana religio. Aug. Jumentorum more c. Cassiod● and this is a main ground of our Anti-Parliament war this day in England, if the Cavaliers would speak plain English, and shame the Devil, as one did. Psal. 2.2, 3. Here we find 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 break their bands asunder, and cast away their cords from us; That is, let us break the bands of Christ and his followers, wherewith they would restrain us, that so we may be at the more liberty, for Christian Religion in the power and purity of will bound and bind us, so as we shall not have elbow 〈◊〉 to sin at our pleasure: thus like so many Brutes they desire to pluck their necks out of Christ's yoke and collar. Is it thus with you (my Masters) then believe 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 speak to you in his wrath, and vex you in his sore displeasure. He will break you with a rod of Iron, and dash you in pieces, like a potter's vessel. Be wise now therefore O ye Kings, be instructed O ye judges of the earth. Serve the Lord with fear, and rejoice with trembling; kiss 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 intes●ina bella succondentes cessaveritis, & Deum operibus placare sestinave●itis, graviora pa●emini. Theoph. Archiepise. Bulgariae, in Lucam. 13.2. which you find in this Parliament Ordinance for Repentance, which in the last place consisteth in a thorough reformation, and is here meant by kissing the Son? Or if you like the counsel of an Archbishop better than the exhortation of the Prophet David, or of God himself in the second Psalm; Then repent, for except you repent, and be deeply humbled for your sins, and cease from your seditions, whereby you have kindled an intestine or Civil war, and labour to pacify God, and that with speed, you must suffer greater punishments than yet you have suffered. We are bidden always to rejoice, Phil. 4.4. Obj. How then can we sorrow always and so deeply for sin? Sol. Let the Repentant always sorrow for his sin, and yet rejoice always 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 Personal and Nationall Reformation, and shall publish this Ordinance concerning the same. Pa●l O●d. N. Now this Reformation doth accompany Repentance, as an amendment and a restauration doth go along with a successful remedy, by virtue whereof the sick party is cured of his distempers. APHORISM 6. Reformation is the Patient-restoring part of Repentance. Matth. 3.8. Rev. 2.5. For the better understanding of this Aphorism, consider two things. First, what Reformation is. Secondly, why it is called the Restoring part of Repentance. For the first Consideration, what a Reformation is. I might give you many definitions of it, but I will gather one out of this Ordinance, In allam 〈◊〉 redigo▪ Calep. Dum quod suit ante, reformet. Ovid. 11. Met. Reductor ac reformator. Plin. ep. 165. Reformare est in meliorem fo●mam redigere. Calep. Apollo●o rursas reformandum, velut re●oquendum sededit. Quintil. l. 12. c. 6. Archbish. Herman, Epist. in forma Reform. Parl. Ord. E. Omnino bonas essicitote vias vestras, & actiones vestras. Jun. Tremel. which is very full and suitable, and it is this. Reformation is such a necessary and thorough change of things amiss, for the better, and that both Personal 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 miss. This is argued by the signification of the word. To reform, is to form a thing again, to polish anew, to cast into a new mould, to bring to the old state again. 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 boil again, to mend with study, and to polish anew; all which phrases argue a change for the better, which cannot be, except something were amiss. 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. Leu. 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 thorough-reformation. This appeareth also by the words in the Ordinance, where it's required to be a thorough-reformation, according to that, jer. 7.5. If ye thoroughly amend your ways and your do, or thus, If ye make your ways and actions altogether good. Now this thorough-reformation it is twofold in this place. 1. It is a Church-Reformation, ver. 4.6. 2. It's a Commonweal Reformation, ver. 5. and 6. Both Church and Commonwealth were corrupted, as then, so now, as is sufficiently declared by several Declarations, and therefore a thorough Reformation is necessary. And good reason there is, why this should be a thorough 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 Personal Reformation. A Christian correction in Ecclesiastical matters is not only necessary, but also a godly change in life and conversation it requisite. Every man is to sweep his own door. Every man is to amend one. In directione sua. Hieron. Then a Reformation is right, when each one walketh in his uprightness, Isa. 57.2. Then a man walketh in his uprightness, when he walketh in his direction, and way that is chalked out for him; when every one keepeth within his circle and compass, 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 man's eye, but he blameth such a Christian as doth not consider the beam that is in his own eye, and pluck it out: and therefore he commandeth him first to reform himself, and then he shall be the fit to reform others, Mat. 7.5. A man is to purify himself, as Christ is pure, 1 joh. 3.3. It's true, we are to endeavour the sanctification of others, but we must not forget ourselves; we must not be like our own eyes, that look naturally and usually more abroad, then on themselves and face wherein they are; and therefore God hath made us a glass wherein to behold ourselves, and by which to dress ourselves, so as we may be beautiful and comely in his sight, jam. 1.23. etc. Let every man therefore be persuaded to do as they did in Nehemiah his days, 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 own house and door. Our blessed Saviour rendereth a good reason for it, as a Father saith, Aug. de Serm. Do. in Monte. for hereby we shall be the fit to reform what is amiss 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 Personal, and then to a Nationall Reformation, Parl. Ordin. N. which next followeth in order in the Ordinance, and latter end of it. 6. Archi●● 〈…〉. It's a Nationall Reformation. As a Personal Reformation is suitable to a natural body, so a Nationall Reformation is correspondent to a Politic body, which is a Kingdom: such an one was that in jeremiah his time, which God required of his people in his Proclamation for a Reformation, jer. 7.2. Stand in the gate of the Lords house and proclaim there this word of the Lord, and say, Hear ye the word of the Lord all ye of judah, that enter in at these gates to worship the Lord, etc. Without this Nationall Reformation, we cannot expect a personal correction, the Spiritual Courts are Fleshly Courts, wherein a grievous swarm 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 moon, that Wickedness is in the place of judgement, and iniquity in the place of Righteousness. Eccl. 3.16. These spiritless Courts must down, before the Spiritful, 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 Kingdoms, 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 Kingdoms of England, Scotland, and Ireland, but the reasons in the end of this Parliament Ordinance may suffice any moderate and well-wishing Christian, included in these few lines. That so at length we may obtain a firm and happy peace, both with God and Man; That Glory may dwell in our Land; And the prosperity of the Gospel, with all the privileges 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 Papists, other Nations, or ourselves, but such an one as may please God, Whatsoever it is: Deus non vult 〈…〉 nostro, sed pro judiciosu●. Pet. Ram. Com. de Rel. Christ. God will not be worshipped according to our , but according to his own judgement, and therefore we find in the Scriptures how careful God hath been in all ages to prescribe his own worship, Exod. 20. and how ill he hath taken the inventions of man, in and about his worship, Isa. 29.13, 14. Read the place, and consider the works of God in these days, and thou wilt give a Nonconformist the right hand of fellowship, in point of worship. 8. Lastly its a penitential Reformation, Reformandum est cum dolore, quia deformando gaud●bamus collected from these words in the Ordinance and definition, Upon our Repentance. It's not enough to turn over a new leaf by a Reformation, without washing over and wiping out all our deformed scribble in the journals of our sinful lives, with the bitter tears of godly sorrow. Reformation without sorrow, is but a sorry Reformation. It's worth the noting, that reformation is not only made a part of Repentance in this Ordinance, but it's the last part, and followeth Humiliation, which is a godly sorrow for sin, as you have heard before. Quest. When is this sorrow enough? I fear it's not sufficient. Sol. D. Sibs on Lydias convers. pag. 24. I will give you the answer of a godly Minister of great note in the Church of God, and its this, when a man is brought to that pitch that by the light of the spirit he esteemeth all nothing but Christ, let him never talk, whether he be prepared or no, this is enough to bring him to conversion. The second consideration is, why Reformation is called the patient-restoring part of Repentance. The reason is, because a thorough Reformation doth restore to the sinsick patient whatsoever he lost: as we lose all by impenitency in sin, so we gain all by a true repentance for sin, which is always accompanied with an amendment of life, Math. 3.8. which is the sweet fruit, that the bitter tree of repentance always beareth: the leaves of this tree are like the leaves of the tree of life, which are good to heal the Nations, Rev. 21.2. Repentance is a medicine that restoreth health to the sick, and healeth him of his wounds: God turneth Physician to a penitent sinsick sinner, jer. 30.17. Hast thou lost thy spiritual strength, wealth, or any good thing? all is restored to thee again, as to Nabuchadnezzar after his conversion, Dan. 4.34. Moreover, this Reformation doth not only add to the Nation the health and power it had, but also doth detract all possibility of resistance: as things stand, the surest ground and foundation to build our future peace on, is no other Substratum but a Succumbency or Invalidity, because when on the worst part the opposition is spent, and exhaled, then there is no fear that there will break out any fresh and mutual contendings: and there must needs be more security in that pacification where all possibility of resistance is taken away, then where there liveth two natures of proportionable abilities, and contrary qualities, and therefore the wise Physician laboureth to lay the foundation of perfect health in absence of malignant humours, which in time would cause an intrinsical repugnancy, in the body natural, and to this use serve purgations, vomits, diets, and letting of blood, etc. CHAP. XVIII. Application of this Aphorism. EXamine the truth of thy repentance by the Reformation. A man may with Pharaoh and judas confess his sin, a man may weep with Esau, because of his loss by sin, out of anguish of spirit, Amissis terrenis angitur. Ut Cam, Achitophel, Julianus, Heming. Heb. 12.17. and yet never truly repent; but when a man doth confess sin freely and fully, when he is humbled for his sin deeply, and doth detest all sin seriously, and addeth to all a thorough reformation in his life and conversation, and doth desire it in the Nation where he liveth and in all Kingdoms where God is dishonoured, now doubtless such a man is a true convert, though still he be like jacobs' sheep, Macula 〈…〉 Calv. Ring-straked and spotted with many infirmities, yet his spots are not like the spots of a Leopard, an impenitent sinner, Deut. 32.5. But what sad things doth this personal Reformation speak even unto many Parliament Physicians themselves, who since their Protestation and the putting out of this Ordinance exhorting all to the duty of Repentance, (as the only remedy for these present calamities) have forsaken their station, and are turned rather distemperers than healers of the nation, or to use the sacred phrase of holy writ, 〈…〉 dogmatum. Hieron. In●●st medici, & sonatores malo●nm omnes. LXX. Physicians of no value, job 13.4. or the embracers of false opinions; Unjust Physicians, and the healers of sins, not of a sinsick Nation? Let me say to such as the spirit of God said to the Ephesians, Rev. 2.5. Remember therefore from whence you are fallen, and Repent and do the first works, or else I will come unto thee quickly, etc. except thou repent. Lastly, this thorough Reformation speaketh sad things to all profane wretches that lie wallowing in the mire, and live in the daily practice of gross sins, that may say, I was a swearer and so I am still, I was a profaner of the Sabbath, a scoffer, and a mocker of all goodness, I was covetous, a drunkard, an unclean person before those public days of Humiliation, and so I am still. Thou wretch that hast thy leprosy still sticking in thy forehead, wilt thou ever brag that thou hast washed thyself in this jordan? Thou that hast an Ethiopian-hide, tanned in the sun of thine own scorching concupiscence, and the Devils fiery temptations. Thou that hast the Leopard's spots, and the Leviathan scales, wilt thou ever take the boldnsse to thee, of saying, thou repentest? when there is no Reformation, no change or transformation. Deceive not thyself, God is not mocked, whatsoever a man soweth that shall he reap, for he that soweth to the flesh, shall of the flesh reap corruption. Gal. 6.7, 8. Bele●ve thy Saviour, Luke 13.1, 2. Except ye repent, ye must all likewise perish. The wages of sin is death, Rom. 6. ult. How many civil man have we that still remain in their pure naturals, and bless themselves in their outward honesty, and glory in this, that they were always the same, which is just to glory in your shame: for what is it but a plain profession that they never had any Repentance? for this would have made a strange change, it would have undone all that they have done; Repentance doth demolish and cast down the goodly buildings of their civil virtues: let all moralists know that they are in a damnable state, and that it will not be well with them till they grow to a loathing of themselves and a detestation of their admired civility, and natural popery, void of all heart and heat of true devotion; De integro creari. Jun. Esup●rnis, Var. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montan. they must be borne again or else they can never see the Kingdom of God, john 3.3. this new birth is a new creation, whereof God is the only author Gal 6.15. It's called a new creature, or as the word signifieth a new creation. Lastly, be persuaded to sweat out a personal alteration, for not only the Parliament of England, but the Parliament of Heaven doth require it, john 3.3. the word Again is significant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which as Beza there noteth, imports that we must go over all again that is past, and reject it as unprofitable, and begin anew, Ex De●, spirituali gene●atione. Aug. thou must be be borne of God by a spiritual regeneration, or else thou canst never be saved. Though thou must be saved only by faith in the point of justification, yet thy faith must be justified by the reformation, otherwise it will prove but presumption, and a dead faith, jam. 2. It's true as the learned determine, that we are saved solely by faith, but not by a solitary faith, only by faith, Fide sola, non fide solita●ia. Ex suis enim quisque op●●ibus justificabitur, non pr●●morum. Theoph. but not by faith alone that is without good works, content not thyself that thou art almost a Christian, thou must be altogether a Christian, or else thou must be altogether damned. In the next place I should persuade you to help forward the Nationall Reformation which is necessary for our public preservation; but I will leave it till afterwards. So much of the fourth part of this Parliament physic. THE FIFTH PART. CHAP. XIX. The time when this physic is to be taken, it's presently. ALL his Majesty's subjects in this Kingdom of England are to be excited and stirred up speedily to lay hold upon this only and unfailing remedy of Repentance. Parl. Ordin. R. APHORISM 10. The potion of Repentance is to be taken without delay. Officium est medici, ut tuto et celeriter curet. Asclepiades For the better understanding of this Aphorism, consider two things. 1. Why Repentance is called a potion. 2. The reasons of the Aphorism. For the first consideration, why Repentance is called a potion. It's in regard of its resemblance to the physical drink which Physicians give to their patients to procure their health. 1. Dolour, Amb. Odium, Mag. Sent. Fides, Luth. Sarc. Vindicta, Aug. A potion it's a composition of curing ingredients suitable to the discovered distemper. So is Repentance compounded of suitable simples, which are especially these, 1. Sorrow. 2. Hatred of sin. 3. Faith. 4. A holy revenge of ourselves for our needless excess. 2. Potio, a potando A potion is given to the sick party that desireth to drink it, and sendeth to the Physician and Apothecary for it. So is Repentance given to all that desire it, and use the right means to have it. 2 Tim. 2.25. jam. 1.5. 3. Potione vinacea onerabo gulam. Plaut. in Sticho. A potion doth burden the stomach, for the present, its distasteful, it cloggeth the stomach. So is Repentance, it's so odious a potion as few love to drink it, they reject and spill it. 4. A potion is healthful, much good cometh by it through God's blessing: So is Repentance a salutiferous medicine, as you have heard before. 5. Potio non est cibus. A potion is not the sick man's diet, there are Cordials, Electuaries, Syrups, and other Apothecary stuff for food and nourishment. So Repentance is not properly the food of the soul, it doth empty and fit the sick party to receive in wholesome food, the promises are the soul's kitchen-physick, wherewith the Believer must live the life of grace, Rom. 1.17. For the second Consideration, the Reasons of this Aphorism, and they are 1. It must be taken speedily, Parl. Ordin. A. because of the dangerousness of the disease. The distemper of the Kingdom will admit of no delay. England's sickness is mortal, the Kingdom is near to the gates of destruction and despair, we sit in the region and shadow of death. 2. In regard of the brevity and uncertainty of our lives; life is short at the longest; this is but a moment whereon Eternity dependeth: and life is uncertain when it seemeth to be most certain. Psal. 39.5. Verily every man at his best estate is altogether vanity. He is as if he were not. Now seeing every Kingdom, Sic est quasi non sit. Vatab. O rem dignam long a meditatione. Vat. Parish, and Person is within the Bills of Mortality, as well as the Parishes in and about London; let every man seriously meditate of the shortness of his life, and prepare for it, by a lively faith and a true repentance; do but take this potion before thou diest, Principiis obsta, ser● medicina paratur, cum mala pe● longas convaluere moras. Ovid. 1. de Remed. and thou shalt not die eternally, Ezek. 33.11. We are but of yesterday, job 8.9. and may be dead before to morrow; and therefore there is no deferring of time, take Time by the forelock, its bald behind. He is a wise man that taketh Time, while Time lasteth. Physic may come too late. If once the Decree be gone out, there is no recalling it again. 3. This potion must be taken speedily, because the present time is the fittest time. He that is not fit to day, will be more unfit to morrow. Every disease getteth strength by its continuance; The best Planet to take physic under, it's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the now, Accidit in puncto, quod non contingit in anno. and moment of time. Who knoweth what the next minute may bring forth? Prov. 27.1. Boast not thyself of to morrow, for thou knowest not what to morrow may bring forth. 4. Repent speedily, because late repentance is seldom true, Poenitentia sera raro vera. rather out of servile fear, then filial love. Many gray-headed sinners make use of the Clergy, and call for the Psalm of Mercy, and all out of fear of hanging, they care not for the minister, nor his physic, only Necessity which is a medicine for a Horse, doth make an old fornicator swallow down some bitter pills that are given him by a faithful Minister, but poor man he cannot contain them long, they give him an unkind, and overhasty vomit, and little good cometh of his physic, it worketh not kindly, he is a spent man, as we say, he wanteth natural heat to co-worke with the potion, and so he dieth in his sins, though perhaps he goeth belching up some part of the Confession, and Litany to his grave, and there I leave him, but without an Absolution. CHAP. XX. Application of this Aphorism. THis Aphoisme condemneth the self-murdering folly of the greatest part of this declining and sickly age, wherein very few do seriously think of death, and preparation for it, till the door of hope be shut against them, as against the five foolish Virgins, 〈…〉 poenitendi. Theoph. Archiep. Mat. 25.9. when to get the oil of Faith and Repentance will be too late. What greater folly in the world, then to prefer Hell before Haven, the Devil before God, the flesh before the spirit, corruption before grace, time before eternity? this is it, even with Esau to sell our birthright for a mess of pottage, Lampades sunt 〈◊〉 Oleum sunt 〈◊〉 Chrysost. Gen. 25.30. such men deserve to be begged for fools, and such fools are all those wise politicians, which labour not to get the oil of virtues into their souls and lamps. Lastly let every man be persuaded to repent and amend, and that speedily, here is no delay for young men and maidens, Non solum vanus, sed 〈◊〉 Parisiens. for every man at his best estate is altogether vanity, yea vanity itself. Again, repent for the kingdom's sake; Repentance is not only profitable to thee, but to thine, yea to the whole land, if ten Righteous men had been found in Sodom and Gomorrah, the Lord would have spared those Cities for those ten penitent sinners sake. Now there is no man Righteous, 〈◊〉 namque quod per poen●●●ent●am 〈…〉 Hieron. Innocent. 3. but he whose sin is forgiven, and covered, and this is the true penitent Christian. Repentance doth cover sin as the fathers expound that place, Psal. 32.1, 2. The Elders commended the Centurion Luke 7.5. because he loved their Nation, and had built them a Synagogue: surely if thou dost repent and amend, thou wilt do more for the Nation than the Centurion did, for thou wilt help to preserve it, and who knoweth but that thy voice may be the casting vice? the want of one doth many times lose all. Put not the loss of the Kingdom in hazard, Varab. Jun. through thy impenitency. There is much power and virtue in unites, jer. 5.1. Had there been one man either amongst the people or the Magistrates that had been right indeed, God would have spared Jerusalem for his sake. Whether this one man were one man more, or but one in all, I cannot determine, but sure I am, from this and other places, Non est, crede mihi, sapientis dicere, Vivam. Sera nimis vita est crastina, vive body. Martial. that one man may do much good or much hurt. Eccles. 9.18. But one sinner destroyeth much good. O dear brother or sister, be not thou this one impenitent sinner for the Kingdoms and thine own sake. Repent, Repent to day, and stay not till to morrow. The potion of Repentance is to be taken without delay. THE sixth PART. CHAP. XXI. The Maladies and diseases of the Nation or body Politic. THese Distempers are so many sins, Parl. Ord. M. as it appeareth by the Parliament Ordinance. APHORISM 11. England's sins, are England's diseases. For the better understanding of this Aphorism consider these things. 1. The number of England's sins. 2. The greatness of them. 3. The aggravations of them. 4. Why sin is called a disease. 5. The generality of these sins. For the fist consideration. England's sins are infinite in number, whereof about twenty several kinds of sins are reckoned up, as you may read in the Ordinance itself in the beginning of the book. For the second consideration. They are heavy in weight and heinous in nature. For the third consideration. Some of these twenty sins are aggravated by several circumstances as followeth. The sin of contempt is aggravated by 4 circumstances. 1. It's the contempt of holy Ordinances, not of one but of all. 2. It's the contempt of God's holy Ordinances; to contemn the Parliament Ordinances is not only a common, but a great sin. 3. It's a high contempt. 4. It's the contempt of holiness itself. The sin of ignorance is aggravated by 2 circumstances. 1. It's affected. 2. It's gross ignorance, and this is proved by these words following. Under the glorious light of the Gospel clearly shining among us. The sin of unfruitfulness is aggravated by one circumstance, because 'tis under the precious means of grace. Oaths are aggravated by their multitudes. The profanation of the Lords day, 1. By the wickedness of it. 2. By the encouragement from authority it had lately. Divisions are aggravated by their unnaturalness. Uncleanness is set out with all its sorts or kinds. There are 2 sins which are aggravated by many circumstances, these 2 are 1. Idolatry, and 2. Bloodshed. Idolatry is aggravated by 12 circumstances. 1. It's old Idolatry, the sin of our Ancestors. 2. Its spreading Idolatry in these latter times. 3. It's connived at generally. 4. And almost tolerated. 5. It's fomented. 6. And encouraged Idolatry, and that several ways. 7. It's a dysastrous peacebreaking Idolatry, the grievous effects whereof England feeleth. 8. Its Armed Idolatry. 9 And it's abetted by no small ones. 10. It's Ireland-destroying Idolatry. 11. It's Romish Idolatry. 12. It's called a crying sin, as well as bloodshed. Bloodshed is aggravated likewise by 10 circumstances. 1. It's a crying, 2. A cruel sin that calls a loud for vengeance. 3. It's not expiated, 4. But pardoned bloodshed, unpunished by man. 5. It's Mass or Idolatrous bloodshed, it did go hand in hand with the Mass in Queen Mary her days. 6. It caused many Martyrs to die in flames and prisons, its Martyr bloodshed. 7. bloodshed slightly confessed. 8. It's unpardoned bloodshed, the wrath of the jealous God is not appeased. 9 It's impious bloodshed, it's committed not only against good people, but against God. 10. And that with a high hand, yea with so high a hand, or a very high hand. For the fourth consideration. These sins are so general, as that not one man throughout the whole Nation can say, that he is wholly free, and that from the sole of the foot to the crown of the head, there is no soundness in us, so that we may justly expect the desolations that are denounced against so great and general a corruption. 5. Lastly, Qu●m●d● antem in corpore est morbus, aegrotatio, & vitium, sic in animo. Cicero 4. Tusc. consider why these and other sinner are called diseases. They are so called for two Reasons; First, That we may follow the Allegory still; Secondly, Because of the agreement betwixt sin and a disease, which agreement consisteth in divers things, I will name some of them. 1. A disease is contrary to nature, its contrary to created nature; Adam was made perfectly righteous, and healthful, Morbus est affectus contra naturam. after the Image of God, Gen. 1, 26. It was Adam's sin that brought diseases and death into the world, Gen. 2, 17. Rom. 5. Galenus. tract. de diff. morb●rum. Adam and Eve did surfeit themselves by the sin of excess, in eating the forbidden fruit, and so did propagate a sickly posterity after their own image, Gen. 5.3. So is sin contrary to nature created, regenerated, and restored to its pris●nat perfection in some measure, Eph. 4, 24. 2. A disease doth vitiate and pair the actions of men, Primo viti●ns actionem, quare cum actio vitiata non fuerit, morbi nomen non meretur. Galen. and this it doth two ways, especially as the learned Physician faith; 1. by corrupting an distempering the first qualities; Secondly, by dissolving the Union betwixt the humours of the body. So sin doth corrupt the qualities of the soul, and dissolving and breaking the Union betwixt the faculties of the mind, doth corrupt and make worse the powers of the soul and body, and hence come all vicious or sinful actions; therefore original sin is called original corruption, In Psal. 51.5. Hugo. Hieron. Glosa. Grego. lib. 12. Moral. and from this original corruption and pravity 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 fountain of corruption in his life and actions, to be his conception in original corruption and sin. God created man righteous, but man found out many inventions to corrupt and undo himself, Eccl. 7.29. 3. A disease doth weaken the body, so doth sin, Rom. 7. Morbus & imbecillitas me exanimat. Cic. A●tic lib. 11. Ex morbo pravitas membrorum & deformitas. Cicero. Paul could not do what he would, he wanted power, Rom. 7.18. 4. A disease doth not only weaken, but also deform the body, it doth deprive the lovely face of its beauty, etc. So doth sin, like the Pox, deform a man that was most amiable in his first creation, it hath rob him of the beauty of holiness, sin is Deformity. 5. Every disease is deadly, if it be not cured, Morbus morti proximus. though some are more mortal than others. So is every sin mortal, 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. Tus●. so doth one Achan trouble all Israel, Joshu. 7. Adam's sin did corrupt the whole world, Gen. 3. Rom. 5. David's numbering the people did wrong to his Kingdom. CHAP. XXII. Application of this Aphorism. THe Consideration hereof is of use by way of Information. If England's sins and diseases be infinite, never wonder England is so sick and ill at ease as it is, the Lord help us, but rather stand and wonder that its no worse with the Nation than it is this day. The wages of one sin is death, yea all kind of death; the merit of the least sin is the greatest punishment: England's sins are not only infinite, but heinous in nature, more heavy than the sands on the Sea-shoare; yea, they are aggravated with many circumstances, and are subjectated in the whole Kingdom, there is not one man that sinneth not, No not one, Psal. 14. And therefore stand and admire (O all ye Nations) at God's favourable dealing with England, we with Capernaum have been exalted to Heaven, and therefore have deserved to be brought down to Hell because of our Impenitency. Ideo vos caedā 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 only have I known of all the Families of the earth, therefore I will punish you for all your iniquities: Because you have been more ingrateful to me, than others that have not enjoyed so many mercies from me; Therefore I will punish you more sharply than 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 England's sins be England's diseases, than that Parliament, that Army, that Discipline, that are most against sin, and sight most against Popery, that Parliament, that Army, and that Discipline, are most suitable to England's necessities, and are likely to be the best Physicians and Surgeons to cure and heal a wounded and sinsick Nation, for when the causes are removed, than the effects will cease. * Quapropter in adeundis periculis consu●tudoö miranda medicorum est, qui leviter aegrotantes leviter curant, gravioribus autem morbis, periculosas curationes & ancipites adhibere coguntur. 〈◊〉. Amb. Cal. If England's sins be so many, & so great and dangerous as you have heard, then blame not that Great College of Physicians for their using more than ordinary Remedies for so desperate a cure, as the Kingdom hath put into their hands. It's the usual custom of Physicians so to do, in dangerous diseases and doubtful cures. If every sin is a disease, Venienti occurrite morb●. then deal with every sin as with a dangerous and mortal distemper. Stop it in the beginning, run to the Physician, acquaint the learned Doctor with it, and follow his direction, this is the next way to have a sound body and a Kingdom in conjunction. Smiling sins are flattering diseases, when with Judas they kiss us, and cry, Hail master, then take heed to thyself, they will give thee up into the hands of death, as Judas did Christ into the hands of P●late. If this Aphorism be true, which doubtless it is, then see from hence a ground for Christian-stricknesse and preciseness as the world calleth it. Sins are distempers, distempers are dangerous to the sick party, and infectious to others. The plague of the heart which is sin, is like the plague of Leprosy, its dangerous and infectious, Levit. 13. And therefore we are to shun gross 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 drink of the same cup with them. Now as my Author saith, Peccator ver● leprosus est, primo enim in cord corruptusest, deigned tetrum foetorem emittit, insuper ali●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 society of the Saints, whether he be then fit to come to the Communion, judge ye. Now if it be commendable to shun infectious company, sure its praiseworthy to keep thy soul from spiritual infection as much as thou canst. Lastly, Solemn League and Covenant, 1643. p. 5. be exhorted to approve of the Solemn League and Covenant betwixt the three Kingdoms, 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 Kingdoms 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 extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Profaneness, and what soever shall be found contrary to sound Doctrine, and the power of Godliness: (mark the reason) lest we partake in other men's sins, and thereby be endangered to receive of their plagues, from whence it appeareth: First, that Popery and Prelacy, etc. are infectious leprosies: Secondly, that a strict Government is necessary to preserve the Kingdom from the plague of sin, and plagues for sin. England's sins, are England's diseases. THE SEVENTH PART. CHAP. XXIII. The Apothecaries to compound this Parliament-Physick. THe Apothecaries, Parl. Ord. E. that according to their Art, are to compound this Physic, are all the Ministers and Preachers in the Kingdom of England and Dominion of Wales. APHORISM 12. Ministers are to behave themselves like Apothecaries. Exod. 30.25.35. Cap. 37.29. For the better understanding of this Aphorism, consider wherein they are to imitate Apothecaries, and wherein not. First, for the first Consideration, wherein they are to imitate them, I will name some particulars. 1. Non tyronis, sed periti artificis. Jun. in locum. 1 Tim. 3.6. puer doctrina. Tremell. The Apothecary is to be an Artist, Exod. 30.25. an Apothecary had need be a good Grammar-Scholar, to understand the terms of Art, and to reader his Authors: so, a Minister is to be an Artist, a learned man, Isa. 50.4. that he may know how to speak a word in season to him that is weary, and that he may be able to read, Isa. 29.11, 12. what is written for his learning: And therefore, though the Apostles were not brought up to School, yet they were great Scholars in an extraordinary way, which is now ceased. As an Apothecary ought to have learning sufficient to know the natures of Herbs and Roots, so is it fit a Minister should know the Hebrew-Roots which are in the Old and New Testament, especially in that Evangelicall Garden, Saint Mathew's Gospel, and the various Etymologies of Latin and Greek words. 2. 〈…〉. Jun. The Apothecary is to work according to his art; therefore it's observable, that the word Work is put in, in stead of the word Art, Exod. 37.29. teaching or insinuating thus much, That the Apothecary worketh according to his Art: surely he ought to do so, or else wherefore is Art? God is the Author of all Arts, and would have Ministers especially to be Masters of Arts, in regard of the profoundness of their high Calling: Non Neophytum, Hieron. Recens-natus. Novus miles quem adhus teri & exerceri oportet. To this end, God in his providence hath appointed Schools of good Learning. That is observable in 1 Tim. 3.6. Hierome doth translate the word thus, a young Scholar, a Freshman: The word signifieth also a Fresh-water-Souldier, who had need to learn his Postures. 3. The Apothecary is to make his Composition according to his prescription and direction. So must the Minister follow the prescription of that great College of Physicians, especially of the Master of that College, who is the Healer of his sick and wounded people, Jer. 30.17. Calvin hath a very good note to this purpose on Exod. 37, and last vers. Quia Religionis puritati, nihil magis adversum, qu●m temerè aliquid tentare, Calv. This Composition of Oil saith he, was exactly made according to command, teaching not only obedience, the foundation of piety, but also admonishing, that nothing be done in God's worship after our own fancy, for nothing is more contrary to the purity of Religion then humane inventions. Mark what Paul saith, 2 Cor. 2, 17. We are not as many which corrupt the Word of God, but as of sincerity, but as of God, in the sight of God speak we in Christ. The word to corrupt, Adulterantes Hieron. signifies to adulterate or to set to sale for gain, as Victuallers do their mixed commodities. Secondly, Cauponantes, Montan. Consider wherein a Minister is not to be like an Apothecary. 1. They mind the bodies of men, more than their souls, Curam corporum. So must not Preachers do, who have the cure of souls, Heb. 13. vers. 17. They watch for your souls. Curam animarum. 2. Pharmacorum venditor, Amb. Cal. They mind their gai●e more (ordinarily) than the health of the patiented and therefore are called the sellers of Apothecary stuff; So must not the Minister of the Gospel, he must mind the Flock more than the fleece. Act. 20.28. 3. They compound their Physic more after the prescriptions and inventions of men, then after the Commandment of God: So must not the Preachers of the Gospel, Math. 15, 9 Christ blamed this in the Scribes and Pharisees. Mark the Commission of the Apostles and of the Ministers of the Word of God, Math 28.20. I''s to teach them to observe all things whatsoever Christ did command them, Horrescamus & t●meamus fratres, quia si unum nobis desecerit, non erimus perfecti Christi servi. Theophil. who is the Bishop of their souls, 1 Pet. 2. verse the last. We must conform more to the Canons and Injunction of Christ, then of all Bishops in the world besides; otherwise, we cannot be the faithful servants of Christ. CHAP. XXIV. Application of this Aphorism. 1. O Ye Reverend Bezaleels, in that sacred Assembly of Ministers, whom God hath called to finish the whole work of his Tabernable, and hath filled with his Spirit in wisdom and understanding, in knowledge and in all manner of Church-workmanship: See that you make your Perfume and Confession of sweet Spices, after the Art of the Apothecary tempered together, pure and holy, that God may smell a sweet favour in all our public Sacrifices, Scio enim multos, qui videntur virtuto ac pictate, ac fide praediti, damnososesse Ecclesiae, & ron solum sacultates, sed etiam animas perdore Chrysost. and may say in his heart. I will not any more curse England for its worship taught by the Precepts of men. See that all Ministers be Preachers of the Gospel, and that all Preachers behave themselves like faithful Apothecaties in their several Shops and Auditories, compounding their Spiritual Physic according to Art, and their prescriptions from that great College of Physicians or else take away their Licences: Be the Physician never so full of skill or good will, the unskilful or wilful Apothecary may spoil all. 2. And as for you my Learned Brethren in the Ministry, it's not enough for you to be good Artists, but you must be labourers yea co-labourers with Christ, 2 Cor. 6, 1. Let all your incense be pure, made of sweet Spices, according to the work and direction of the the Apothecary, who is to be a Regularist as well as an Artist at all times, but especially in these Soule-poysoning and Doctrine-adulterating days. Mind more your Shops, compound more & better Physic let no weak & qualming-Christian go home sighing & complaining that you neglect your Shops in the after-noons, which time God hath sanctified for holy uses as well as the morning of the day. But in all your studies and labours, mind more the Souls than the bodies of your customers, Eccl. 10.1. and aim more at their health, then at your wealth: and take heed (my Brethren) that you mind not man's Traditions and Inventions, more than the Commandments and prescriptions of the Lord Jesus Christ that great Physician of our Souls; Who came not to call the Righteous, but sinners to Repentance, Math. 9.13. 3. Before I can conclude this Aphorism, I cannot satisfy myself with silence in these loquacious times, wherein many Patients think themselves so skilful, as that they begin to teach the most learned Galens in our Kingdom, nay, in the Christian World, how to cure not only themselves, but the Sinsick Nation. My Masters, I love not to dip my Pen in that Inkhorn, which hath too much Vinegar mixed with its Ink; yet give me leave in love to tell you, That if the happ●e Conjunction of those two great Assemblies in our Kingdom; the one, of State-Physicians, the other, of Spiritual Pharmacopolists, cannot make a Composition to please your Palates, I fear you have lost your Spiritual Taste through the strong distemper of Schism. Think not, that I ●ye God to a Parliament, or a Synod, or to a General Council; for God is a free-Agent, and these have and may err: yet the God of Order, for the avoiding of Confusion, Act. 15. hath tied private spirits more to such General Assemblies, then them to your underling thoughts and unlearned opinions. To conclude (dear Brethren and Sisters) give leave to a few words of exhortation: For, I say, through the grace given to me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of Faith, Rom. 12.3. and let your words be the words of truth and soberness. I do fear, Act. 26.25. I cannot but fear, and I pray God I may not say with Job, The thing which I greatly feared, is come upon me: I say again, I do fear, job 3.25. and I cannot but fear, Prov. 18.19. that a Brother offended will be harder to be won then a strong City, and that their Contentions will be like the Bars of a Castle. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be , having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus, etc. Phil. 2.1, 2, 3, 4, 5. And then I make no question but God will highly exalt you, and give you a Name, if not above, yet answerable to the best Reformed Churches. THE EIGHTH PART. CHAP. XXV. The Apothecary's Shops. THe Apothecary Shops wherein this Spiritual Physic is to be had, Parl. Ord. N. are the several Auditories and Congregations of the Ministers and Preachers of God's Word, as it appeareth in the Ordinance. APHORISM 13. The House of God in every Parish is to be like an Apothecary's Shop. For the better understanding of this Aphorism, consider wherein it is to be like it, and wherein not. First, for the first consideration, the similitude lieth in many particulars, I will name but some. 1. As the Apothecary's Shop is a public and common place for any sick party to get Physic in, whether he or she live in or without the Town wherein the Shop is: So is the Temple of God, Auditorium est locus ubi audiuntur praeceptores, & oratores. Calep. and therefore is called an Auditory, and congregation, an Assembly of many hearers, none excluded in the Ordinance; according to that, Psal. 122.1, and 6. Wither the Tribes go up, the Tribes of the Lord, unto the Testimony of Israel. I cannot understand this House of God to be that heavenly Jerusalem in another world, as some of the Ancients do, because David doth command us to pray for the Peace of this Jerusalem in the sixth Verse, and doth promise to seek the good of it in the last Verse: But with some ancient and modern Writers, I understand the meaning of it to be the Temple of the Lord in Jerusalem on Earth, Templum Domini in Jerusalem. Vatab. R. Kimki. Justinia. Campensis. wherein God was worshipped by his people Israel; and which is the public place for God's people to meet in, for their spiritual food. 2. As the Apothecary's Shop hath some learned and approved Physician and Apothecary belonging to it, (besides the Mistress or Apprentice in it) to compound and order things for the public good of the Parish and Country round about: So hath the House of God not only its samuel's to administer in the Priest's Office, In divinis non minus, quam in secularibus, fide ac prudentia opus est. Theoph. but also its old Elies to give direction, 1 Sam. 3. My Author giveth a good reason for it; Because Wisdom is as necessary in Divine things as in Civil affairs. Some kind of Priority, if not a limited Superiority (for Order sake) seemeth to be consonant to the purest Antiquity, M●gdeburg. Euseb. 〈◊〉. when Counsels were of more use then only by way of Advice. Secondly, for the second Consideration, wherein the diss●ilitude lieth, I will give you two things. 1. The Shop is a Mercenary place; you must pay well (if not too dear) for Apothecary stuff: So must not it be with the House of God; it's the great Hall of the great God of Heaven and Earth, wherein he keepeth Open-house to all Comers, and that all the year long: wherein every Minister is like a faithful Steward to bid every one welcome, Ad omnes quidem fideles pertinet, sed imprimis eos qui vel doctrina, vel dignitate praesunt, Chrysost. Theophil. and to divide them their meat in due season; Comfort to whom Comfort belongeth, as a Cordial and Electuary; and Terror to whom Terror belongeth, as a Purge, Vomit, or any thing else, in bitter Pills, yet wound up in Sugar Promises, and gilt with golden possibilities of health and spiritual strength. Luke 12.42. 1 Tim. 3.3. There the Bishop (not Lord Bishop) is not to be greedy of filthy lucre, but given to hospitality. The Minister must not say, No Fenny, no Paternoster; he must do his duty, and rest on God for maintenance, who taketh care for Oxen: yet let people know, their Ministers ought to live to the Gospel, 1 Cor. 9.14. 2. The Apothecary's Shop its a place for all Comers though they upon a groundless distaste forsake their grave, learned, and pious Physicians and Apothecaries in their own Cities, Towns, and Parishes nearer hand. So must it not be with God's House, wherein all things are to be done decently, and in order, 1 Cor. 14.40. Surely, if Ministers are especially to look to their own flocks, over which the Holy-Ghost hath made then Overseers, than the people are especially to look to their Pastors for food. I do not yet know, why the Minister should be tied to his flock, and not the flock to the Shepherd. Do but consider Acts 20.28. with Heb. 13.17. and you shall find, that as your Ministers are to take care to feed the Church of God, so the Church of God is to take care how to obey their Overseers. Mark the reasons included in the Text and Exhortation: First, because they have the rule over you, they are appointed as Watchmen for the good of your souls, and must give an account of you, and themselves; and therefore it doth not become you to be unruly, much less to run away from them, and to forsake them ordinarily without leave, or a good occasion: Secondly, because its unprofitable to you though your itching eats be satisfied, as you may read 2 Tim. 4.4. For, they shall turn away thou ears from the truth, and shall be turned unto fables. If your Minister be not worth the hearing complain of him where help it to be had. CHAP. XXVI. Application of this Aphorism. LEt me speak one word to my fellow Artists; and what I shall now say to you, God give me grace to practise. Behave yourselves like good Apothecaries, and Masters of your Craft, in your Shops; be well acquainted with Spiritual Simples, be well versed in the sacred Text, turn over old Bills of former Patients; Consider what Physic is most suitable to our Malignant humours in the Body Politic, and make your Compositions with such Ingredients as may be most successful in these Delinquent times; carry your P●tions to your Patients, Sermone Doctrinae aluntur animae, sive operum exemplo, quo vivere oporteat, Archiepisc. Bulga. persuade them to take the Catholical Medicine of Repentance, and tell them it's no worse Physic than you take yourselves; for you may help to cure others, not only by your wholesome words, but also by your good example: such an one, saith my Author, is only fit for the Ministry. Let not your Medicine be so dubious as they have been of old, and also of late, Pharmacum vocabulum est medium, quod tam pro toxico, quam pro salutifero medicamento accipi potest, Cajus. M. Cotton, Vial. 1. pag. 9 as that men could not tell whether they were wholesome or poisonful: and that perhaps is one cause why the Arch-Bishops and Bishops are not so much as named amongst the Parliament Apothecaries in the Ordinance; sure, something is the matter. Let me speak in the next place to the people of God in this Kingdom of Old-England, as a Reverend Father not long since spoke to the people of God in New-England, and that is by way of reproof, and in his very words. The use in the second place, serveth to reflect a just reproof therefore upon any that shall despise or neglect the public Ordinances of God in the Church; To the same purpose speaketh M. Hildersham on John 4. for you see here, what is confirmed in the whole Church, is the great voice of God, and that without contradiction to the holy Saints and Angels: if therefore the public Ordinances be undermined and borne-witnesse against by any, that cometh not from the spirit of these Angels, but from some evil root in the hearts of the sons and daughters of men, the report whereof is a vexation of spirit to hear. Thus fare the said Author. The same Autho●●●yeth down a good ground for what he hath said, in the proof of his Doctrine in his second reason, Pag. 7. and its this: A greater power of God's voice is felt under the public Ordinances, then in private Administrations. To conclude, Let me speak to you Brethren as the Apostle Saint Paul did in his time to the Thessalonians, in these words: Now we beseech you Brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled by spirit, or by word, or by letter as from us, 2 Thess. 2.1, 2. Let me give you the exposition of some part of the second verse, 2 Thess. 2.1, ● Calvinus. as I find it in the Commentary of Calvin on that place, who was in his time not only the Fame of France, but ever since a burning light in the whole Christian world, who being dead, yet speaketh to this purpose, and to good purpose, if there be not a heart wanting to receive it. There are three kinds of Cozenage or Juggling in the world, whereof we are to take heed. 1. The first is by spirit, Per Spiritum. by spirit he understandeth feigned prophecies, so that the meaning of Paul is, as if he had said, howsoever Deceivers may pretend the Revelation of the spirit, believe them not, and he giveth a good reason for it, and it's taken from the subtlety of the Devil, which is this: Ut fucum simplicibus facerens. It's the custom of the Devil to change himself into an Angel of light: This title impostors steal to themsemselves, that they may make a false painting or colouring to the simple, and therefore John saith, Prove the spirits whether they be of God, 1 Joh. 4.1. 2. The second Deceit it's by word, Per Sermonem. whereby we are to understand any kind of Doctrine, which false Doctors do insist on by their reasons, and conjectures, and pretences, that they may persuade men to believe their fictions. 3. The third Cheat is by an Epistle, Per Epistol●m. it was an old custom to bring in a falsehand, and Letter for a testimony. Think not dear Brethren, that I speak thus to quench the Spirit of God in you; no, God forbidden: the Lord multiply his graces in you, and pour his Spirit more abundantly on you: but I writ thus much unto you, that you may be kept from the depths of Satan, Rev. 2, 24. who hath deceived the whole world, Rev. 12, 9 and deceiveth it still. Believe it, the Devil is as very a Devil as ever he was: Therefore with Peter and John, go up into the Temple together, at the hour of Prayer, A●●●. 1. and forsake not the assembling of yourselves together, as the manner of some is, Heb. 10, 25. Take heed, that under the pretence of New Light, you fall not into old errors. THE NINTH PART. CHAP. XXVII. The ends of prescribing this Physic to the Kingdom. THe ends aimed at, Parl. Ord. T. in the giving and taking this Parliament Physic, are three especially. 1. Peace. 2. Glory. 3. Prosperity. APHORISM 14. The bitter Potion of true Repentance, doth bring forth the sweet fruits and pleasing effects of Peace, Glory, and Prosperity. For the better understanding of this Aphorism, consider these five things. 1. What Repentance signifieth. 2. What Peace signifieth. 3. What Glory signifieth. 4. What Prosperity signifieth. 5. The Ground of the Aphorism. 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 several etymologies and significations of the word in several languages. The Hebrew words which signify Repentance are three in the Old Testament. 1. 〈◊〉. The first signifieth to be wise, as Deut. 32.28, 29. Prov. 23, 19 O my Son, hear and be wise, and guide thine heart in the way. And therefore, usually the Holy Ghost setteth forth impenitent sinners who still lie in their wickedness by the name of fools, as Jer. 4, 22. Prov. 27, 22. Though thou shouldest bray a fool in a mortar, yet will not his foolishness departed 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 himself, Jer. 8, 6. 3. The third Hebrew word signifieth to return, Shobh. it's a Metaphor of borrowed Speech from a man's going out of the right way, for naturally we walk with our backs towards God, but by Repentance we turn to God again, and walk 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, Turn, turn ye, for why well ye die O house of Israel? The Greek words in the New Testament, whereby Repentance is signified, are likewise three. 1. Metano●o. The first word signifieth to change a man's mind upon good ground, afterwit or after-wisedome, opposed to Pronota, fore-wit or forecasting, and providing beforehand, 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 man's care and affection, as the former Greek word signified the change of mind or judgement, Mat. 21, 29. 2 Cor. 7, 10. 3. Epistreph●. The third Greek word signifieth and noteth an alteration, and Reformation of the disordered actions of life and conversation, Mark 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 Latin words likewise signify to the same effect, and they are especially three. 1. The first is in the effect, to wax wise again, Resipisco. after some folly committed, for according to the true verdict of the Scriptures, the mind of man of itself is, vain and erroneous and full of folly, for want of the true knowledge and fear of God, Eph. 5, 8. Rom. 8.7. Coll. 1, 21. 2. The second word signifieth to be grieved or pained, Poenitet, quasi poena tenet. and so every penitent sinner grieved and pained at the heart for his sins, Act. 2, 37. They were pricked in their heart. 3. The third word signifieth to return, or turn again, Reverto. for naturally we go astray like lost sheep, 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 several significations amongst the Gr●m●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 public tranquillity, 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 liberty, when men may go up and down without restraint, 〈◊〉 fear of molestation by Scouts or Troopers, this is a tranquil liberty. 3. Pax est tranquilla libertas, Tull. It signifieth Propitiation, an atonement, and freedom from God's 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 noise nor crying in our streets, and on the stage where every man acteth his part in our English Tragedy. All these ways peace may be taken in this Ordinance, for its peace with God and man, which peace with God is called Propitiation, only procured by the sacrifice of Christ, who did appease his Father's wrath by his death on the Cross, 1 Joh. 2.2. Rom. 3.25. And it also taken for peace with man, which is a Pacification, Liberty and Silence in our streets from the noise of the Drums, the sounding of the Trumpets, and the rattling of the Armour upon true or false-Alarms, from which the God of peace deliver us in due time, and send us a firm and happy 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 Rempubls. meritorum, Cic. in Phil. For the third Consideration, what Glory signifieth: It signifieth Renown, 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 glory is the credit that belongeth to good deeds, and the merits of great men towards the Commonwealth, (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 Glory 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 Prosperity, according to these words in the Ordinance, And the Prosperity of the Gospel, with all the privileges belonging to it, may Crown this Nation unto all succeeding ages. Prosperity signifieth, Faelicitas & ad votum successus, Cic. de fini●. happiness and good success, according to our Votes and wishes, and this is gotten by the exercise of virtue 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 Prosperity of the Gospel, Qui virtuti● usum, cum vitae prosperitat● corjunxit. prosperitatemque à Diis habemus, virtutem Deo nemo acceptam refert. Arist. de Nat. Deorum. it's the happy state and condition of it, when it flourisheth in its power and purity, with all its privileges that belong to it, as Peace and Plenty, according to the Votes (of both Houses) and wishes of Gods Reforming people, and fight Forces by Sea and Land. That this Prosperity of the Gospel may crown this Nation unto all succeeding generations: Let's all, and always pray and pay, serving our generation according to the will of God as David did, Act. 13, 36. wherein he shown himself a man after gods own 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 days, They do not acknowledge God the Author of it; what greater Ingratitude, what greater impiety can there be in the Christian world? Omnes immemorem benefici● oderunt. Cic. All men hate an ungrateful man. Fifthly, For the last Consideration, what the grounds of this Aphorism are, I will give you these three. 1. The first is taken from the nature of Repentance, which is not only a fruitful grace, but also bringeth forth fruit suitable to its kind; Gen. 1 12. Now as the fruits of impenitency are Discord, Civil War, Shame, and Adversity, Deut. 28. So the fruits of Penitency are Peace, Glory, and prosperity, as appeareth likewise in the same Chapter at large. 2. The second ground is taken from the nature of God's promises, they are not only fruitful, but also correspondent promises, Psal. 48, 11. We begin to feel that Peace is a good thing, Carendo potius quam fruendo, Psal. 1.3. such is the nature of man, that he prizeth a blessing by wanting it. Every 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 ways please him, now we are sure God is well pleased with Repentance. 3. The last ground is taken from the nature of God himself; Ratio eptima declinandi poenas, inpoenitentia consistit. Rodolp. Gualterus. who is so gracious, and of so sweet a disposition, that if a Nation turn from the evil of sin. God will turn from the evil of punishment, J●●ah 3.10. If we turn from sin, that is a Peace-breaker, than God will turn to us, who is a Peacemaker. 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 Jews bate witness to this Truth. By the way, think not that when I say, Peace is a pleasing effect, and the sweet fruit of true Repentance, that I mean such a Peace as the new Irish Pacification is; which I cannot but apprehend to be very dangerous to these three united Kingdoms, unless some speedy check be given to their proceed and merciless intentions. Believe it they who have committed the most outrageous and barbarous Cruelties that have ever been heard of in the Christian world, cannot so soon turn 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 keep the Geese; or to use the sacred phrase, when Cain is set to be Abel's keeper, Gen. 4.9. I do expect the return of cain's answer; Am I my Brother's keeper? CHAP. XXVIII. Application of this Aphorism. EXamine the truth of your Repentance by the former significations of the word Repentance. 1. Doth thy Repentance spring out of the Radix and Root Cha●am? Assimilatur enim filiquis peccatum, dulcedinemhabens, & asperitatem. Theoph. Then thou art wiser than before; thou art conscious of thine own former folly, as the Prodigal was, when he left his Trough and Swines-meat, his sinful and husky pleasures, and went to his Father's Diet, being come to his right and ripe wits, Luke 15.16.17. This new Diet of the Prodigal, 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?) Dost thou now with the Bee, finding an emptiness in all these Terrene flowers, even in their glory and Spring-beautie and May-sweetnesse, flee to some other, until 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 Honey of divine knowledge and consolation, than its a sign thou art wiser than a natural and impenitent fool. 2. Doth thy Repentance grow out of the Root Nacham? Then thy mind is changed, thy judgement altered, with grief for thy former madness. 3. Doth thy Repentance arise from the Root Shobh? Then thou dost with the Prodigal return to thy heavenly Father, Longinqua Regio est oblivio Dei, Aug. from whom thou didst go, into the farre-Countrey of Oblivion, forgetting God, thyself, and the end wherefore God gave the Talon and Portion which thou hast. If it be thus with thee, than thou art a true Convert, bless God for it: but if thou art the old man still, a Swearer, a Whoremaster, 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 sin, thou art beside thyself, and livest in Bedlam. It may be thou hast high thoughts of thy own wit as the Sluggard, who thinketh himself wiser than seven men that can render a reason, Prov. 26.16. Yet thou art a sluggish fool still, if thou dost not arise out of thy Bed of Security and Idleness, and labour to work out thy salvation with fear and trembling, by getting the Oil of grace into thy Lamp 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 virtually, and inclusively, though not formally and plainly set down. APHORISM. Parliament-Physick is alluring Physic. For the better understanding of this Aphorism, 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 stir up to any thing. The Apple in Paradise is said to allure Eve to pull it down and eat it, 2 Pet. 2.18. Hosea 2.14. I will allure her, and draw her into the wilderness, and speak comfortably unto her. Secondly, consider how many ways it doth allure. 1. Nulla sp● solicitor, Plin. l. 9 Epist. It doth allure by fair words, whereby hope is stirred up and quickened in the soul of a doubting Christian. Hosea 2.14. I will allure her, and speak comfortably unto her. So this Parliament-Physick doth allure, by speaking comfortably to the Kingdom, as you have heard; it telleth the Kingdom, that there is hope still in Israel, concerning the matter in hand. 2. Aut spem, metumve ostendendo allicio. It doth entice by foul words, by threatening speeches, by generating fear in the heart: So Schoolmasters allure their Scholars to their Books even by threatening them with the Ferula or Rodde: So the Lord did entice and draw Niniveh to Repentance, by threatening their destruction within 40. days. Thus this Parliament-Physick doth more the Kingdom of England, and Dominion of Wales, to a speedy Repentance, from the dangerousness of the Disease it's troubled withal; its Mortal, and hath brought the Kingdom near to the gates of Destruction and Despair: As appeareth in the Ordinance. Thirdly, consider what is the similitude betwixt Repentance and a Medicine: The similitude lieth in two things especially. 1. Medicina valetudinis ars est, ●t prudentia est ar● vivendi, Cic. 5. de fini●. As a Medicine is invented for Health-sake, so is Repentance; if Adam had not sinned, there had been no need of Faith or Repentance. 2. As Physic is more wholesome than toothsome, so is Repentance; its bitter to the , but its sweet in the Heart: so sweet, as that its Repentance without Repentance, 2 Cor. 7.10. Fourthly, consider what kind of Physic this is: The Ancients say, there are three kinds of Medicaments. 1. Medicinae tria genera veteres fecere: quarum primo, victus ratione: secundo, manu: tertio, Pharmacis, medetur. Deinde singulis medicinam consi●ii, at que orationis meae si quam potero, afferam, Cicero in Catil. There is a Pharmacall, or an Herbal Medicine; such an one as is compounded of herbs, and other Apothecarie-Simples. 2. There is a Manual, or Hand-Medicine; such as is the Rod of Correction, Prov. 23.13. 3. There is a Rational Medicine, when by the strength of reason and good counsel others are cured, Jam. 5.20. Now this Paysick is a Rational Potion, and this may be called either Physical or Metaphysical. Physical, that is Moral or Philosophical; such Physic will restore a sinsick sinner but to a Moral perfection: and this is the Remedy that mere civil honest men delight to take, and wherewith they are only cured, and that is but in part, as Cato, Plato, and other heathens were, who went very fare in natural perfections, as Plutarch testifieth in his Lives, This is our common and Pharisaical righteousness, which leaveth the Soul in a dying and perishing condition, Math, 5, 20. Metaphysical Physic is of more divine and supernatural nature and operation, able to purge and cure the Sinsick Soul, and this is compounded out of Scripture-ingredients, as you have learned before and this only is able to cure you throughly, Jam. 1, 21. And this is the Parliament Physic contained in this Ordinance, and now commended to your Christian consideration and friendly acceptation, for thy own personal and private benefit, and the Nationall and public health of the Kingdom of England and Dominion of Wales. Believe it, It will do you more good in one Moment, than the Irish Rebels will do you all the while they are with you▪ in Wales, or others in the West parts of this bleeding Island, though they be acknowledged to be His Majesty's Subjects, and are furnished with our English Arms. CHAP. XXX. The Application of this Aphorism. IF Parliament Physic be allu●ing Physic, I hope I shall not need to inculcate the constant practise of this duty: yet seeing man's nature is backward to any thing that is good, Parl. Ord. N. and that in the Ordinance I am enjoined, earnestly to persuade the public practice of this gererall acknowledgement and deep Humiliation for the forenamed and all our Nationall and Crying Sins: Give me leave to spend a little time in the performance of this task. I might borrow many Motives from other Authors both old and new; but its needless, seeing there is a sufficiency of Arguments in this Ordinance, persuading the thing itself. And therefore, that we may not be persuaded to go on, let us look bacl like Janus with two faces, to what hath been said in the Division, Explanation, and Application of the same. Now for a more distinct proceeding in this Application, Look orderly on every Aphorism, and thou shalt find it an enticing object to Repentance. 1. Cast thine eye on the first Aphorism, pag. 1. And there the Author of this Medicine will entice thee. The Author is not an unknown Empiricke, but an old and well known Physician, who hath done many Cures and great ones for thy forefathers, in Henry the eighth his time, in Edward the sixth, and Queen Elizabeth's days, Sed harum rerum abusus. N●m plerique his rebus 〈◊〉, Evangelium spernunt. Cum contra pauperes, ignobiles, & contempti coram mundo 〈◊〉 impedimentis non impl●●antur, Hemming. and would have done many since, had they not been hindered by many impatient great ones, who would not help forward, but hinder the work of the Lord, Nehem. 3.5. By how much the greater many be in place, by so much the lesser they are in Grace. My Author giveth a good reason for their badness, which is the abuse of their greatness; And therefore it's observed, that God in all Ages hath done the greatest things, by the most contemptible means, 1 Cor. 1, 27, 28. Psal. 8.2. My Author on that Psalm faith, That by Babes we are to understand such as are little in quality, and worldly esteem and credit. This place, saith Hierome, Non pro aetate dicit sed pro qualitate, Gloss. Defensores enim videntur haeretici, fidei, & Philosophi sapientiae, cum tamen & illi fiden: & high sapientiam veram impugnant, Aug. Gloss. was fulfilled in the 21 Chapter of Matth. when the children cried, Hosanna to the Son of David, verse 15.16. Obj. Many great and wise men seem to be defenders and Patrons of Religion. Sol. It's true, so they do, and yet many times are the greatest enemies to it. The Consideration whereof, may serve to take away the scandal of these Parliament-disgracing times, because but few of the Lords put their necks to the work of their Lord, Nehem. 3.5. But to return from this digression, be persuaded to like of this present potion for the Author's sake; shall I use Motives to this Motive? Then consider these particulars following. First, Plus vident oculi, quam oculus. They are many. It's a College of Physicians, the doubting patient is persuaded to do more than he did think to have done, when he understandeth that its the judgement of the most learned and greatest number of Physicians, that such a Medicine should be taken. Secon●ly, They are not only many, but also mighty Physicians, in regard of power and skill. If you will not take it by fair persuasions, they may compel an external submission to their Prescriptions, otherwise their power were a powerlesse power, merely Titular, which were and would prove ridiculous and unprofitable. They are also skilful, they are not only learned, but well experienced in the distempers of Kingdoms, especially this Nation, having been patients themselves about sixteen or seventeen years, in a more than ordinary manner and measure, witness their own Declarations, they are also on the top of the Beacon, and have better Intelligence and Cognizance than others, who have not the same Information for illumination. Thirdly, They are not only mighty, but also faithful, A sure friend is tried in a doubtful matter, When others have deserted the cure, desiring the death of the patiented, these have stood to it, even to the hazarding of their own Estates and Lives. I am confident, that never did any Parliament in England venture more desperately for the public health of this Kingdom than this hath done, witness the threats of Malignants, and a Popish and a Delinquent Army on foot in this Kingdom, in opposition to the Parliament, as appeareth by the Votes of both Houses at several times, and on several occasions. Fourthly, They are not only faithful, but also Religious Physicians, who make a conscience to keep a good 〈◊〉 towards God and all men. Maii 5. 1641. Sept. 39 1643. This appeareth by their 〈◊〉 and late Covenants and by this present Ordinance 〈…〉 Explanation and Application. If I may write what I thinks, and thou mayst read what I writ, I am persuaded (and let not my Pen know flattery) this, this present, though contemned Parliament, is as Pious, Loyal, and charitable a Parliament, as ever England had since it was a Habitation for reasonable creatures, Pol. Virg. lib. 1. pag. 18. Guildas. which was soon after the Flood of Noah as learned Historiographers think: they are the more culpable who have persuaded our Sovereign to absent himself from it, Hinc illae 〈◊〉 chrymae. which hath caused no little heart-smart in the Loyal breasts of King Charles his true, though scandalized Subjects. As I said before, so I say again, these Physicians are Pious, they are not heathen Physicians, such as Chyro, Aesculapius, Apollo, Hypocrates, or Galen, Ovid. lib. Motam. who were the most ancient and inventing Physicians, as their friends call them. Obj. So are the York and Oxford-Physitians, are not they many, mighty, faithful, Religious men, and State-Physitians? Sol. 1. This Ordinance, wherein the only remedy for these present Calamities is contained, came from the Lords and Commons assembled in Parliament, and not at York or Oxford, and was Printed at London by Order from the Lords and Commons assembled in Parliament, as you may see in the beginning of the same. Sol. 2. Non ea est medicina, quum sanae parti corporis scalpellum adhibetur, & integrae; carnificina est ●●ta, & crudelitas, Cicero pro Sest. I will not be tedious, and therefore I will conclude with Cicero, that is no remedy, when the Surgeon's Instrument, wherewith he letteth blood, is put to the whole and healthful part of the body in stead of the part to be lanced: no saith he, this is the Physic of a Cruel hangman. Fifthly. They are most Loyal Physicians, witness their Protestations, Covenants, and Messages, They do not only labour to cure the stomach by purging the head, but likewise to cure the head by cutting the stomach, Parl. Ord. Prine. and inferior parts of the Body-politique; witness this present Ordinance, Ex●orting all His Majesty's good Subjects to the duty of Repentance, that so at length we may obtain a firm and happy peace, both with God and man. I know not wherein a Parliament should declare more Loyalty to a Prince, except they should fall from their own steadfastness and so betray their trust, which were the greatest Disloyalty in the world. Sixthly, Nervus quidam à corde ad digitum medicinalem proficiscitur, Macrobius. lib. ult. S●o t Extract. P. 7. They are most charitable Phystians, witness their sparing Delinquents, even unto public hazard. I believe their intentions are good I wish the success may be answerable, yet this Mercy to others must be bounded with public safety, as appeareth by the Reasons given to Queen Elizabeth of happy memory, and that by the Parliament, concerning the speedy execution of the Queen of Scots. The which Reasons, because they are very necessary for these times, and not commonly known, Anno 1586. Regni 28. give me leave to transcribe out as I find them in a short Extract of such Reasons as were delivered in a Speech by M. Serjeant Puckering Speaker of the lower Horse, before the Queen's most Excellent Majesty; the Reasons are eight or nine. 1. From the danger of the overthrow of the true Religion. It's most perilous to spare her, that continually hath sought the overthrow and suppression of the true Religion, infected with Popery from her tender youth, and bring after that a confederate in that Holy League when she came to age, and ever since a professed enemy against the truth. 2. A Popish Queen is very dangerous. She resteth wholly and fully upon Popish hopes to deliver and advance her, and is thereby so devoted to that profession, that as well for satisfaction of others, as for feeding of her own humour, she will supplant the Gospel, where, and whensoever she may, which evil is so much the greater, and the more to be avoided, as that it slayeth the very Soul, and will spread itself not only over England and Scotland, but also into those parts beyond the Seas where the Gospel of God is maintained, the which cannot but be exceedingly weakened by the defection of this noble Island. 1. As the Lydians said, Unum Regem agnoscunt Lydi, From the peril of the State of the Realm. duos autem tolerate non possunt. So we say, Unicam Reginam Elizabetham agnoscunt Angli, duas autem toletare non possunt. 2. As she hath already by h●r Allurements, brought to destruction more Noblemen and their houses, together with a greater multitude of the Commons of this Realm during her being here, than she should have been able to do if she had been in possession of her own Crown, and armed in the field against us, so will she still be the continual cause of the like spoil, to the greater loss and peril of this estate, and therefore this Realm neither may nor can endure her. 3. Again, She is the only hope of all discontented Subjects, she is the foundation whereon all the evil disposed do build. She is the Root from whence all Rebellion and Treachery do spring: And therefore whilst this hope lasteth, this foundation standeth, and this root liveth, they will retain heart, and set on foot whatsoever their devices against the Realm, which otherwise will fall away, die, and come to nothing. 4. Mercy now in this case towards her, would in the end prove cruelty against us all, for there is a certain Cruell-Mercie, Nam est quae●am crudelis misericordia. and therefore to spare her is to spill us. 5. Besides this, it will exceedingly grieve, and in a manner deadly wound the hearts of all the good Subjects of your Land, if they shall see a conspiracy so horrible, not condignly punished. 6. Thousands of your Majesty's most Liege and loving Subjects of all sorts and degrees, that in a tender zeal of your Majesty's safety, have most willingly, both by open Subscription and solemn Vow, entered into a firm and Loyal Association, So now. and have thereby protested to pursue unto the death, by all forcible & possible means such as she is, by just sentence now found to be, can neither discharge their love, nor well save their Oaths, if your Majesty shall keep her alive, of which burden your Majesty's Subjects are most desirous to be relieved, as the same may be, if Justice be done. 7. Lastly, Your Majesty's most loving and dutiful Commons doubt not, but that as your Majesty is duly exercised in reading the Book of God, so it will please you to call to your Princely remembrance, how fearful the examples of God's vengeance be, that are to be found against King Saul for sparing King Agag, and against King Achab for saving the life of Benhadad, both which were by the just judgement of God deprived of their Kingdoms, for sparing those wicked Princes, whom God had delivered into their hands, of purpose to be slain by them, as by the Ministers of his Eternal and Divine justice, wherein full wisely Solomon proceeded to punishment, when he took the life of his own natural and elder brother Adonias, for the only intention of a marriage, that gave suspicion of Treason against him. Christian Reader, pardon this Digression, and make a right use of these nine Reasons against Cruell-Mercie: They may cure thy mind of many prejudicated opinions and thoughts about the present Parliament, for the public safety of the three Kingdoms. For thou seest, that the Parliament of England this year 1643. doth no more against Malignants now, than the Parliament 1586. did against a Popish Queen then; and that upon the very selfsame Reasons, as appeareth in their Writings. Christian Reader, I cannot let thee go, without acquainting thee with the Queen's Answer to these Reasons; much sweetness may be sucked out of every word: Her Answer is this, verbatim. As touching your Counsels and Consultations, I conceive them to be wise, honest, and conscionable; so provident and careful for the safety of my life, (which I wish no longer then may be for your good) that though I can never yield you of Recompense your due, yet shall I endeavour myself to give you cause, to think your good will not ill bestowed, and strive to make myself worthy of such subjects. And now for your Petition, I shall pray you for this present, to content yourselves with an Answer without Answer. Your Judgement I condemn not, neither do I mistake your Reasons, but pray you to accept my Thankfulness, excuse my Doubtfulness, and take in good part my Answer answerless: Wherein I attribute not so much to my own Judgement, but that I think many particular persons may go before me, though by my Degree I go before them. Therefore if I should say, I would not do what you request, it might peradventure be more than I thought: And to say I would do it, ●ight perhaps breed peril of that you labour to preserve; being more than in your own wisdoms and discretions would ●eeme convenient, circumstances of time and place being duly considered. Here Christian Reader, thou seest how Queen Elizabeth did speak to her great Council of State, very respectfully, thankfully, and humbly though they did enter into a firm & Loyal Association and Protestation, without her knowledge, and did some things against her mind, as elsewhere she declareth unto them. This may teach all the Malignants and Neuters in the Kingdom, to speak more honourably, to, and of the Parliament, of whom no dishonourable thing is to be thought or spoken, according to the good and old Maxim and Rule for Parliament-language. Seventhly, They are most likely to cure the distempers and sores of this great-spittle and sinsick Kingdom. I say, though its possible for them to err being men, and not guided by an Infallible spirit, yet it's more likely they should not err then other Councillors of State, though very wise and learned men, because they are not only in their proper place, Matth. 18.20. where God doth usually meet his Servants that are about his Work; Potestates, precibus sanstorum tanquam sustenta●ules indigent, Hemming. but also they are prayed for by the Kingdom more than all in the Kingdom besides, who are not called to this great Work that the Parliament hath in hand. Now there is great power in prayers, God hath sanctified the ordinance of prayer for the private good of persons, and public good of Kingdoms. 1 Tim. 2, 2. Psal. 65, 2. Jam. 5.16. Eighthly, Because they are Authorized Physicians, Ut deinceps quicquid ad Ren publ. bene gerendam, ejusque conservationem deliberandum foret, illud ad concilium referretur, Pol. Virg. l. 11. they have the King's broad Seal to their Writ, by virtue whereof they are called together; not only to consult how to govern, but also how to preserve the Commonwealth in health and safety. So that upon the matter, the end of their meeting is, that the Commonwealth may take no damage. I am informed, that the Writ whereby the Parliament is congregated together, runneth after this manner before mentioned. To sum up all in a word, Nuxquippe Indica 〈…〉 refertae, in societate servatur, (quam cunens tum temporis gloriabundus, mihi ostendebat) qu● Regi, exemplo 〈◊〉 parabitur Pharmatum, Rome's Masterpiece, pag. 18, 19 thy Physic must come either from London or Oxford. Now consider with thyself, but do it seriously, in which is it most likely the best and most trusty Physicians are to be found, I hope thou wilt not look for good Physic from such as would have poisoned Queen Elizabeth, and would have killed King James, 〈◊〉 have 〈◊〉 up his Parliament, I hope thou canst not expect it from Politic Neuters as side with such as have prepared an Indian 〈…〉 most s●●●pe poison for the King after the example of his Father; if he will not consent to the Papists now in Arms in England and Ireland; O Lord preserve King Charles, who is now in great danger amongst the Papists, Lord so bless me, as I desire thee to bless my King. CHAP. XXXI. An Answer to some Objections, made against this great College of Physicians. BEcause discontented men cannot for shame cavil against Parliament Physic, which is Evangelicall Physic, and men must deny the whole Bible if they gainsay Repentance; Therefore they fall a cavilling against the Physicians, being unwilling to take, their Physic, but this shift will not serve their turn in the day of death and Judgement. Their Objections are many, but to little purpose, I will name one or two of them, which seem to have most reason and strength in them. 1. Obj. This Parliament is a Schismatical Parliament, in going about to Reform that Government in the Church, which other Parliaments did establish. Sol. For Answer, First, by the same Reason, all the Reforming Parliaments and Synods in the world may be called Factious, for they did Reform things amiss established by Law. Secondly, Solemn League and Covenant, p. 5. They do but desire to Reform the Church according to the Word of God and the example of the best Reformed Churches, as they have suffiently declated to the world upon their Oaths, 〈◊〉 Schisma, quo 〈…〉. Musc. de Schism. and under their own hands. Now this is a good Schism, whereby a Kingdom is brought into a nearer Conformity to the will of the great God, for hereby an evil unity and concord is broken: So Christ was the greatest Schismatic in the world and his Disciples, as my Author calleth them, and his Reason is good; for saith he, They did cut asunder the unity of the Jewish Church: and such a Schismatical Church is ours and such Schismatical 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 than others have done in the Point of Reformation: yet, what have they done more than other Parliaments would have done if they might have answered their own desires, and the many Petitions of the Kingdom of England put up to that great Assembly, still to be seen? So that this present Parliament do but sweat and fight out what others have wished and endeavoured, though not in the same manner and measure, not meeting with the same necessities. Rebus sic ●●●●tibus. And truly my Brethren, to speak what I seriously think, a more thorough Reformation is of absolute necessity in this Kingdom, in these regards and many more. 1. Because many have more knowledge than they had and they cannot swallow what formerly they have concocted: I wish with all my heart we may not be too scrupulous; but certainly, 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-horn, to pull on Popery withal. Say what you can for Ceremonies, they are but Rome's 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 own work he hath begun. Let God be glorified in his own way, in our day of Salvation; and there's an end of the Controversy. Fourthly, and lastly, How that Parliament can be called a Schilsmaticall Parliament, Defence of apology. which meddleth but with things that belong to their Power, I am yet to learn. 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 known 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 Commonwealth; and therefore they may detract and add, as it shall most conduce to the welfare of both. And to speak 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 Ancestors of much folly, in the Constitution of a fruitless Remedy for Politic Maladies. 2. Obj. Never did any Parliament go about to reform and cure a Kingdom, so contrary to the Judgement of the Lords Spiritual 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 tied to former Precedents, but to have a Legislative Power to make new ones of their own, as occasion shall be offered: for the same Ground remaineth, which is Public Safety; that's the Axletree about which all Votes must turn, and the Centre to which all Laws must tend. To this purpose, remarkable is a branch of King James his Speech in Parliament, His Majesty's ●●●st Speech in ●arl. March 19 Ann. 1603. which is this: The times for making Laws, are only in Parliament time; As for the making of them, I will thus fare faithfully promise unto you, that I will ever prefer the weal of the Body, and of the whole Commonwealth, in making good Laws and Constitutions, to any particular or private ends of mine; thinking ever the wealth and weal of the Commonwealth, to be my greatest weal and worldly felicity. A point wherein a lawful King doth directly differ from a Tyrant. His Majesty's reason was this: If we take the whole People is one Body or Mass, then as the Head is ordained for the Body, and not the Body for the Head; so must a righteous King know himself 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 Temporal Lords did forsake the House. 2. The Spiritual Lords did likewise except one Bishop, who was counted a fool for his coworking with the Parliament, and breaking the Unity. 3. Very many in the lower house and well learned, did speak against the Reformation. 4. The Convocation of Priests did put up a Bill against the parliaments proceed. 5. The Parliament chose Divines, and a Solemn disputation was apppointed at Westminster, in the presence of the States of the Realm. 6. Nihil jam dictum, quod non dictum fuit grius. The Bishops and Priests did flee from this disputation, and meeting of Ministers, which was called an obscure meeting of a few Calvinists of one little ●and, from whence (Christian Reader) thou seest that there is great similitude betwixt this and the first Reforming Parliament, There is no new thing underneath the Sun, Eccl. 1, 9 I will conclude this answer with Bishop Jewels words to M. Harding, Bishop Jewel, p. 522. pa●t 6. If any imperfections shall appear in the former Parliaments, we give Gods thanks for the same that is and trust that for his own Name sakes, he will confirm that he hath begun. The hearts of Princes, and determinations of Parliaments, are in his hand, Prov. 21, 1. If any thing want, the arm of the Lord is not shortened, he is able to supply the same. 3. Obj. But this Reforming Physic is given by your great College of Physicians, without the consent of the Master of that College, yea in the way of resistance to his prescription. Sol. For answer, I confess no Objection doth lie against Parliament proceed, that hath so much weight in it as this hath, were it not for this all were nothing. Yet in all humility, Doct. Reinolds p●ine. 〈◊〉 p. 585. and out of the depth of Christian-loyaltie to my Prince, as Supreme Governor over his Subjects in things Spiritual and Temporal, according to the Laws of the Kingdom 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 College of Physicians may not be distempered in his own brain, though his heart be never so found and full of life? 2 Sam. 16.1, 2. 1 King. 11, 1, 2. 2. Consideration, Coordinata invicem supplant. whether this braine-distemper (through ill Air, and Diet) may not be helped and supplied by a College of learned and faithful Physicians that hurt may not be done to the damage of the patiented, according to the ultimate and best intentions of the Master of such a College, though for the present it be full ill against his misguided will? 3. Consideration, De principum p●riter, atque cater● populi commodo, in concilio agatur, Pol Virg. l. 1●. p. 188. whether the constitution of our mixed Monarchy 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 safety? Otherwise it should want the Office of a mean conducing to its end, which is (Salus populi) the health of the Body Politic. 4. Consideration, Mandamus, quod consideratis dictorum negotiorum arduitate, & periculis imminentibus, etc. whether the Kingdom be not in imminent danger at thi● very time a● the King in his Writ of Summons doth te●●●fie, which may cause such a Loyal resistance as may best stand with the felicity of Head and Body, King and Kingdom. I know Doctor Ferne, and many others, are of a contrary mind, yet who so looketh on Rome's Masterpiece, and compareth it with the carriages of Plots in these times, will at length be convinced, that Religion lieth at the State, and all that is dear unto us. It's to me more than a nine day's wonder, Bishop Carl. Thank. Rememb. Qualis causa, ta●is est effectus that such learned men as cannot be ignorant of the Treasonous Plots of unarmed Papists in the happy Reigns of Queen Elizabeth and King James, should once imagine that Armed Papists will fight for King Charles and the Protestant Religion. 5. Consideration, whether His Majesties own Acts: First, in helping the Rochellers (in case of Religion) to resist their King in a more absolute Monarchy. And secondly, in justifying the Scots in their late resistance, and of the same nature that England's is at this present, do not justify the Parliament in their scandalized proceed for the public good of King and Kingdom, 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 final end to betray the Protestant Religion, strict Laws and the just Liberties of the Reforming-Subjects? 6. Consideration whether the old practice of the Ephori in opposing against the Lacedaemonian Kings, Calv. Institut. lib. 4. cap. 20. sect. 31. the Tribunes of the people which kerbed the Roman-Consuls, and the custom of the Demarchie in bridling the Senate of Athens, do not argue that its in the power of the States of a Kingdom assembled in Parliament to Act the part of Guardians for the public safety in case of urgent necessity: All these Governments, even by the light of nature, did see a necessity of a selfe-preservation in some cases. I am not ignorant, Doct. Owen, ●. D. that a late Writer, who hath bestowed much pains in reading and quoting the ancient and Orthodoxal Fathers for his own ends making them to call out to Subjects for obedience, and to cry out against the Parliament proceed in the three Kingdoms, in these Malignant times. To which Book I will give this short answer: That not one of all his Fathers do hit the nail on the head, they speak not home to the prupose, they come not near the Mark; some shoot over; some wide; some short: which will appear plainly by these Considerations. First, That those Fathers when they spoke to Kings and Empeours, Non in sensu diviso, sed in sensu compesito did not speak to them as in a Division from their Senators or Laws; but governing and commanding according to their Imperial power and custom. Secondly, When they spoke to subjects it was not in a time of Controversy, whether the States of those Kingdoms might stand upon their own guard, and seek the public good by force of Arms, being in danger of final destruction for then they should have spoken against the Power of the Roman Senate; which M. Doctor- Bach: can never show. Thirdly, They were ignorant of the Government of England, Politia pacti●nata. Major pars utriusque concessus, Pol. Virg. lib. 11. pag. 188. Bodin. de Repub. l. 1. 6. 8. which all the world now knoweth to be a mixed Monarchy and is governed by the Major part of the three Estates assembled in Parliament. And therefore (Christian Reader) let not these forenamed, or any other Cavalier-Cavils against the Anticavalier Parliament of England, cause thee to distaste their Physic of Repentance, which consisteth of three parts: Confession. Humiliation. And Reformation. CHAP. XXXII. More Motives from other Aphorisms. 2. IN the second place cast thine eye on the second Aphorism, and thou shal● 〈◊〉 Necessity a Motive to Repentance: Necessity is above all Laws, it commanded the greatest Conquerors. The all commanding power of Necessity is better known of late, then in the days of our Ancessours; Necessi●●● non habet legem. otherwise the Kingdoms of England and Scotland would not have done some things which they have done, for their own and the King's preservation, as they have sufficiently declared Now this Necessity of Repentance is twofold: first, in regard of the 〈◊〉 of England's sickness, it's a mortal sickness: secondly, Parl. Ord. P. in regard of the nearness of this mortality, England's death appeareth in the present lamentable face of it. Now therefore, as you desire the life of this English Mother-Church, so be persuaded to take that Remedy which is prescribed in the Ordinance, and compounded in this Book, for the cure of thyself, a part of her, and so of her in thyself. If necessity will not stir and remove thee off thy seat of security nothing can do it. Necessity will move the sick party to take Physic when no other argument will prevail. Consider this necessity, Act. 2. Luk. 13, 1, 2. 3. In the third place cast thine eye on the third Aphorism, and it will move thee to Repentance, because Pride is the original cause of Impenitency. A proud man is a whole man, and thinketh he hath neither need of Physic or Physician, Matth. 9, 13 Now spiritual pride is the most contemptible thing in the world and most dangerous: It's the proper sin of the Devil, the firs● s●nne that ever was, it cast all the Devils out of Heaven down to Hell, Damnabitur cum Diabolo, cui non poenites cum Adam●. 1 Tim. 3, 6. And therefore labour to Repent, otherwise th● pride that puffeth thee up, with high conceits of thy own righteousness, will cause thee to fall into the condemnation of 〈◊〉 proud Devil. 4. Quamdiu spes est resipiscentiae in peccatoribus, cessandum non est ab officio nostro, Marl●r. In the fourth place cast thine eye on the fourth Aphorism and there thou shalt espy Possibility, a winning Motive to Repentance. The hope of a cure doth entice thee patiented to use any means for his recovery. This Possibility is threefold: First, in regard of the Physician, God is infinite in Mercy: Secondly, in regard of the Physic, it's a successful Remedy: Thirdly, Blasphemant, qui destinata malitia, gratiam & virtutem Spiritus sancti oppugnant Jun Et certe quisquis cogitabit donum & opus Dei esse poenitentiam, pl●●sperabit multo Crucig. of the Disease its curable, no sin incurable but the 〈◊〉 against the Holy Ghost, which doth hate, despise, and trample under foot, Physician, Physic, and all that good is, Heb. 10.29. Say not, were it in my power to Repent, I should have more hope to be saved. For my Author and truth itself telleth thee, that it's so much the better for thee, there is the more hope and possibility of Salvation; For God is more ready to give Repentance then then art to ask it, Jam. 1, 5. Rom. 10, 12. 2 Pet. 3, 9 5. In the place cast thine eye on the fifth Aphorism, and it will move thee to take the potion of Repentance, because thou art sick, thou art under the hands of the Physicians. Indeed if thou wert well then Physic might be rejected, though offered, but it's otherwise with thee and the Kingdom at this time, if the skill of the most learned Doctors in the Christian world do not deceive them in casting England's state, which I believe it doth not. 6. Sixthly, loo●e on the sixth Aphorism, and it will entice thee to Repent: because its the only remedy that God hath left to Nations brought near to the gates of Destruction and Despair; it's always successful. There are many Diseases that pose the best Physicians, and are called their shame and reproach, 〈…〉. not so here. Thou canst not be so low brought, but the Receipt of Repentance will raise thee again. It raised Rahab a Harlot, Abraham an Idolater, Manasses a Tyrant, Paul a Persecutor, those Magicians called at the birth, and that debauched thief called at the death of Christ. And as it is in the Ordinance, it prevailed for Nin●veh, when the sentence seemed to be gone out against her, and may also prevail for England. It cannot be said of any spiritual distemper, Hei mihi, quòd 〈…〉 est medicapilis herbis. Ovid. 1. Meta. Sea 〈…〉 vetat adhibere medicinam. Cicero ad Attic. lib. 16. Plurimum medicinae contulit Hippocrates, supremum autem fastigium Gal●nus imposuit. as Ovid speaketh of love, that its incurable. Hippocrates knew not what to do in some desperate Diseases, but this College or Physicians have found out a Catholical Medicine for all Natures, Diseases, and Nations, and its the bitter potion of Repentance. So that it may be said of other Parliaments and of this, as it's said of Hippocrates and Galen, Hippocrates did add much to the Art of Physic, but Galen did go fare beyond him and all others, Prov. 31, 29. Therefore be persuaded to make trial, what sick person will not do it, if he were sure his Physic would do him good? I durst assure thee, thou shalt have cause to say, that its rather the Physic of God, then of man, thou shalt find so much good by Repentance. It's true it will make thee deadly sick upon a Vomit, as thou mayst see in the seventh & eighth Aphorisms, Ita sum levatus, ut mihi Deus aliquis medicinam fecisse videtur. Ci●e. Terentiae. Quia mittitur in Gehennam. but all will work for thy good, Rom. 8, 28. as thou mayst see in the ninth Aphorism. 7. In the seventh place look on the tenth Aphorism, and it will move thee to Repent, because delay is dangerous, and that in a twofold regard: First, In regard of the dangerousness of the Disease, its mortal, Ezek. 18, 4. The soul that sinneth it shall die; That is, it shall die the second death by living in Hell. Hell is the grave of a dead, yet everliving Soul. Secondly, In regard of the patiented, he hath no long time to take this Physic in; it's within the compass of a moment, 2 Cor. 4, 17. Jam paeniten●●ae nullum est tempus Hyla. When the hourglass of Time is out, thy Physic of Repentance will be naught, Matth. 25. it was too late to buy Oil, when the Bridegroom was come: And therefore our most wise and blessed Physician doth exhort all men to watch, in the use of the means, August. de verb. Domini. Si intra terminum statutum homines resipiscerent. Par. Non erit ut in vagina spiritus meus, in aeternum. Pagn. that we may be prepared to meet him at the day of death and judgement, for he cometh in both, vers. 13. Thirdly, In regard of the Physician; God will not always, and overlong be dallied withal, Gen. 6, 3. God did set the old world a time to repent in, which if they passed carelessly, his Spirit should be sheathed no longer, like a Sword in the sheath or Scabbard, but he will draw it out to the destruction of impenitent sinners, who will not answer his Summons, and upon a Parley come in while the white Flag hangeth out, Prov. 1, 27, etc. Matth. 23. Eccl. 8, 6. Man's misery is great upon him, because he will not take Quarter while its offered. 8. In the eighth place cast thine eye on the eleventh Aphorism, it will allure thee to repent and amend, because every sin is a disease, spiritual distemper, Salus animae, est salus totius corporis. and therefore the more dangerous. Men are very careful of their heads, eyes, and hearts; and shall not men be careful of their souls? Repentance will cure thy soul, and in curing it, it healeth the whole body also. What greater folly then to take more care for a healthful body, than a sound and halfe-spirit? 9 Ninthly, look on the twelfth Aphorism, and it will entice thee, because thy Apothecaries, who compound this Potion, are thy near neighbours, who know thy Aylments, and will labour to do thee as much good as they can, and with as little pain and charge too, as they are able, if they be faithful Ministers: If not, complain to that great College of Physicians, and they will take a course with such soule-poysoning Apothecaries, as they have done with some already, blessed be God for it. And as they have begun in the Spirit, God grant they may not end in the flesh: the which thing, I hope those Worthies will never do, in whose hands God hath promised to finish his Worke. 10. In the tenth place look on the thirteenth Aphorism, and it will allure thee with its Propinquity and nearness, thou shalt not need to go fare for good Physic; do but frequent the Temple of God, and there thou shalt hear the voice of Wisdom, directing thee what to do, for thy spiritual good, Prov. 8.34.35. The place of Instruction, it's the House of God, and there he is especially to be found, who is our Life. And therefore (by way of encouragement) they are pronounced blessed, who hear Wisdom speaking to them. But mark to whom Wisdom speaketh, it's to such as watch daily at her gates, and wait at the posts of her doors: That is, to such as neglect not the public Ordinances of God. M. Cotton giveth a good reason for it, and its this; M. Cotton on the first Vial. Pag. 8. 9 Because the Lord doth more clearly reveal himself by his Spirit in the public Administrations of the Church, there he doth delight to pour out all his fresh springs, Psal. 87, last vers. For the Lord commanded the blessing, even life for evermore, Psal. 133, 3. Eternal life doth he give in the public fellowship of his Saints, there doth he confirm their callings to them; look unto the Lord therefore for his blessing in this way. Therefore if ever you perceive any vice or Spirit to take off a man from public Ordinances, and cause him to slight them, than ever look at it, as a manifest delusion: For ever dispensation of God doth but enkindle a more earnest lo●ging that the Lord should confirm the same by his broad Letters-Patents, the public Word and Sacraments in the Church. Yea so fare do the Saints of God stand hereupon, that whatsoever is in private brought unto them to believe, they will find much ado to rest satisfied in it, until they see it confirmed in the public also: As men will not content themselves with the Privie-Seale, but labour to have the Broad-Seale also. Shall men be so careful for the world, and for temporal patrimonies, and shall Christians take up every motion in private, and slight public Ordinances? be not deceived, whatsoever is brought by the Spirit of God unto you in private, will cause you to seek for more clear evidence from his loud voice in public; where his voice goeth on more strongly and powerfully, convincing the Conscience, and breaking down all temptations and discouragements that might hinder the comfort of God's people. Thus fare and farther goeth that exiled Saint. CHAP. XXXIII. The Conclusion of the whole Worke. HItherto something hath been spoken concerning a Personall-Reformation, which is required in the Ordinance, as it hath been declared: wherein let Christians be very scopulous, and herein let them show as much Zeal as they can: this is the right channel for thee to run in; nothing is lost, but what runneth beside; this is the best Method in Reformation, to begin first with ourselves, and then to proceed on the perfection, Heb. 6, 1. This is according to that of our Saviour, Matth. 7, 5. and the Ordinance requireth a Personal Reformation in the first place. Parl. Ord. N. Therefore my counsel is, that every one would labour to walk in all wellpleasing, Col. 1, 10. First, in all wellpleasing to God, Heb. M. Bis●●● on Colossi. cap. 1. pag. 82. ● 12, 28. 1 Cor. 7, 31. Secondly, in all wellpleasing to man, either in the Family, Church, or Commonweal. Thirdly, in all wellpleasing to ourselves; preserving the rest and goodness of our Consciences, Act. 23, 1. heb. 13, 18. But for thy more full satisfaction herein, I refer thee, Christian Reader, to my Author in his learned and Orehodox Comment on the Colossians. It remaineth that something be spoken in way of exhortation to a Public and National-Reformation according to these words in the Ordinance. And likewise the necessity of a Nationall Reformation, and shall publish this Ordinance concerning the same. I have showed you in the 17 Chapter what this Reformation is, and wherein it consisteth: now give me leave to use a few Motives to help forward the grand design this day on foot in the Christian world, but especially in England, Scotland, and Ireland: I will be very brief. 1. Bonum quo Communius, eo melius. Apporve of and help forward the much desired Reformation, because its better than a private Reformation. Every good thing is so much the better, by how much its more common. Now than if a personal Reformation be good, than a Nationall is better; for its more common. As he that is an Atheist that denyeth a personal Reformation; so he is little better than a Papist that opposeth a Nationall Reformation, in these Cassandrin-dayes. 2. Appolonio ●●●sus ad Reformandum, velut ad re-coquendum se dedit. Quintil. lib. 12. Quid pro Quo Help forward the Reformation, because of the nature of it, its to seethe again, or to re-cooke. The spiritual Food of the Church of God was parboiled in Henry the eighth his time, it was but halfe-sodden; in Edward the sixth his time, it was reboyled; but in the Marian-dayes as of old, so of late it hath been handled with foul fingers, many poyson●ll Doctrines have been mixed with the pure Word of God, 〈◊〉 the pretence of a Purgation, and cooked out after an Italian and French-fashion; Insomuch that the Papists themselves did brag and boast that we were come to them, and not they to us and that there was now a visible Church in England. To speak the truth, and to shame the Devil, In Cam. Where Bishop Wren was Master. all things in our chancels were prepared even for that abominable Idol of the mass. I have often thought, that Peter-house-Chappell might have been presented to the Pope for a New-year's gift, with much acceptation in Rome itself. This Reformation is a change for the better, Reformare est in meliorem forman redigere. otherwise it would prove a Deformation; the word signifieth, to polish anew. Think not that the Parliament of England, with such a learned and Pious Synod, as England hath not known its second, will do any thing as near as they can, which shall tend to the dishonour of God, or disgrace of Religion. 3. Be willing with a thorough Reformation, Superstitio damnatur. Aquinas in Mar. for whatsoever is not of God in his worship, is in vain, and to no purpose. It will neither please God, not profit the soul, Matth. 15.9. mark. 7, 6, 7. In vain do they worship me, teaching for Doctrines the commandments of men. In which words our Saviour doth send all Superstition to Hell: all outward Ceremonies and washings are to no effect, without his Benediction, which only goeth along with his own Ordinances. What wise patient will lay out his money for, and spend his time in taking Apothecary Drugs, that have no healing virtue in them? we use to say, As good never a whit, as never the better. Consider that place, Col. second Chapter, vers. 22. Which all are to perish with the using, after the Commandments and Doctrines of men. Take samuel's council, and turn ye nor aside from God and his Word, for than should ye go after vain things which cannot profit, nor deliver, for they are vain, 1 Sam. 12, 22. My Brethren, be willing all things should be tried by the Touch-slove, the Word of God, that so ye may hold that which is good, 1 Thess. 5, 22, otherwise you can never abstain from all appearance of the evil of Popery and Superstition. 4. Help forward a Nationall Reformation, Tam diu 〈◊〉 Dom●nus, 〈◊〉 resipiscatur. 〈◊〉 because otherwise we must expect a Nationall Desolation, Levit. 26, 23, 24, etc. And if ye will not he Reform by these things, but will walk contrary unto me, then will I also walk contrary unto you, and will punish you yet seven times for your sins: And I will bring a sword upon you, that shall avenge the quarrel of my Covenant, and when ye are gathered together in your Cities, I will send the Pestilence amongst you, and ye shall be delivered into the hand of the enemy. And altar the Pestilence followeth Famine; and if neither Sword, Plague, nor Famine will cause us to Reform, God will chastise us seven times more for our sins, verse 28. Isa. 1, 20. God hath entailed Nationall and Hereditary Blessings to thorough Reformation or amendment, Jer. 7.5, 7. Nothing can cut off this entailement, but the want of a Church and Commonweal Reformation. Isa. 1.20. But if ye refuse and rebel, 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 aim at. Upon the matter it is this; That God may be glorified in his own way, in our day of Salvation. Pag 5. This appeareth plainly by the Solemn League and Covenant for Reformation in England, Scotland and Ireland; wherein, with hands lift up to the most High, they swear: That they will sincerely, really, and constantly, through the grace of God, endeavour in their several Places and Callings, the Reformation of Religion in the Kingdoms 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 believe them upon such an Oath, are conscious of their own Hypocrisies and Perjuries. I know its possible for them to err, and therefore let us prate less, and pray more. That God would so guide them, that they may not mislead us. 6. Help forward a Nationall Reformation, because without it we can look for no Pacification. They only fight under the Displayed Banner, and Flying Colours of a Promise, who labour to please God by a thorough Reformation. Prov. 16.7. When a man's ways please God, he will make even his enemies at peace with him. From which Promise collect this Doctrine, That when a Kingdom doth make a thorough Reformation, God will make a happy Pacification: God will do it, first, because of his Wisdom; if God should do it before, he should strengthen a party against himself: secondly, because of his Fidelity, 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 break it with sin, as it appeareth by the Text, and is employed by the Ordinance, as you have heard before, as also by the late Covenant, in these words: That we and our Posterity 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 Peacemaker, Isa. 57.19. and is called the God of Love and Peace, 2 Cor. 13.11. Now the Music of a Pacification is so sweet, that me thinks every one should be willing to let their sinful engagements fall out of their hands to hearken aster and follow such tunes. Obj. We dislike not a Reformation, but we would have it a Restauration to the Government of Queen Elizabeth of happy memory. Sol. For answer, in the first place, we praise God for that quiet and happy Government in the days of that pious and Reforming Princess; and had succeeding Princes been advised by as Religious, wise, and moderate Statesmen, as that most famous Lady was, Idolatry and Superstition could not have taken such footing in this Kingdom as it hath done since, to the great damage of Religion, and subversion of the Fundamental Laws of the Nation. But withal let my Reader know, that now the true Elevation of things indifferent is found: And I pray you, how far distant is an Archbishop of Canterbury from the Pope of Rome; a Bishop of Ely, from a Cardinal; a Prelate from a Seminary Priest; an Altar, from a Sacrifice; a Cross, from a Crucifix; and a goodly Cathedrall-Service, from a high Mass? If the case stand thus (my Masters) judge ye, whether it can be a wise act of Commensuration, to weigh Designs at the old Beam of State-Politiques, and conniving Conveniences? They that would now place us on old Bottoms, are such in whom the old interests prevail more than the New; and if we take hold of them to guide us, I fear, they will bring us back again 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 capacity of Revenging recovered. This is not only apparent by our own 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 Walks, to take us off from a serious consideration of these three things: first, whence we came, secondly, where we are; thirdly, whither we are going: So that we may be led through a Fooles-Paradise into a Spanish Inquisition, before we are ware of it. For my own part, if I may write my own thoughts, I am persuaded, that it both sides should lay down their Arms, 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: Sin is a Peace-breaker, an Incendiary of Watte, an Achan that troubleth our Israel, Joshua 7. Now, unless this Achan be stoned to death, burnt with fire, and bur●ed under a heap of stones, by a personal and Nationall Repenting-Reformation, Parl Ord. T. (according to this Parliament Ordinance) there is no Door of hope left, that ever we shall obtain a firm and happy Peace with God and man. Hosea 2.14, 15. And therefore, O England, if thou wouldst have glory to dwell in thy Land, and the prosperity of the Gospel, with all the Privileges accompanying it, to Crown this Nation unto all succeeding ages; Thou must arise (as Israel did) as one Man, in a general Commotion, Valles turbationis Montan. Vatab. and turn this Island into a Valley of Anchor, in this thy day of Trouble, Josuah 7.24, 25, 26. Hosea 2.15. But in this general Commotion, take these two Directions. 1. Take Josuah, your Deliverer, along with you; go not n confusedly, without Parliament-direction: If God hath placed them as a Pilot, to guide our Ship in case of necessity, to avoid Shipwreck in this our present Storm and tempestuous Euroclydon, Acts 27.14. fall to your Tackling at their command. Josuah 7.24. It's a dangerous thing to suffer every passenger to turn Master in a boisterous and rough Sea. 2. Take Achan and all that he hath, Josuah 7.24. Leave not a Hoof behind, Exod. 10.26. * Non cedie Moses ctiam Regi in his quae ad Dei cultum pertinent, non paitrurquic quä detrabi verbe Dei Sic summ● study resi●it, ne quid cultui Dei de●resent, utinam multi talet Moyses essent, Fer●s. Moses would not yield to the King himself, in things that did belong to God's worship; he would suffer nothing to be taken away from the Word of God: he did resist as much as he could, that the worship of God might not suffer any ●●cay or abatement. O that there were many such Moses. So fare 〈◊〉 Author. And so fare let England's Parliament, and Assembly of Ministers go in Goas Name, and with the unanimous consent of the three Kingdoms: yea, let the whole Christian world say to the Pope of Rome as father Abraham said to the King of Sodom Gen. 14, 22. I have lif● up my hand unto the Lord, the most high God, possesour of Heaven and Earth, that I will not take from thee a thread, even to a shoe-sachet, and that I will not take anything that is thine, lest thou shouldst say, I have made Abraham rich. Which wealth will be like the wedge of gold, and the Babilonish garment to our Israel, Josuah 7. What reason is there, that the King's daughter, the Spouse of Christ, whose clothing is of wrought gold, Psal. 45, 13. should put on the menstruous garment of the Whore of Rome? Believe it Christian Reader God is wise enough to prescribe his own worship, Christ Jesus the Bishop of our souls, is as fa●hul● to him that appointed him, as Moses was in all his House, Heb. 3, 2. 1 Pet. 2,25. Obj. Many of our Ceremonies are warrantable by the levitical service of God, under the Old Testament, they had Altars and Organs and white Linen garments for their Priests, etc. and why should we be against them under the Gospel? Sol. It's true, they had all these under the Old Law, and in their season, they were useful, but under the New-Law, they are out of date, and useless, like an old Almanac or weekly Intelligencer, at a month's end. And therefore Paul calleth them, weak and beggarly Elements Gal. 4, 9 These Ceremonies and Rudiments were to continue but until the time of Reformation, In spirituali intellectu, & non proprie sensu. Dion. a Rickel Carthu. Thcoph Aquin. Heb. 9, 10. which time is come yea fare spent. God doth not like we should worship as the Jews did, but as the Jews should, that is In spirit and in truth, Joh. 4, 24. That is, in a spiritual way, and not in a sensual carnal manner, as the jews did: to whom all things were under a shadow and representation. Obj. God hath winked at things amiss amongst us all this while, and why may not the Parliament wink at something things out of Order, Act. 17, 30. Despiciens. Montan. Hieron. Sol. It's true God did wink, but in winking he did despise what was amiss, and the word signifieth no less, why should we willingly retain what God despiseth, when we may be freed from it? Again, 'tis true God did wink, but now his winking time is out he will wink no longer, he calleth and commandeth every man: every where to repent. God did never put England so fully upon the work of Reformation as he doth this day. Methinks I hear the Parliament crying like Moses in the gate of the Camp, and saying, Who is on the Lord's side? let him come unto me, and put his sword by his side: O that as then, so now all the sons of Levi would gather themselves unto the Lord's Battle, Exod. 32, 26, 27, 28. It is supposed by a late and learned Writer, that an Oath of Pacification and Accommodation on the Queen's Part, may settle the Kingdom in a happy condition, without any more stir about a Reformation. Sol. Christian and judicious Reader, do but consider sour particulars, and so I will leave thee to God, and the Word of his grace, which is able to build thee up, etc. Act. 20, 32. Consider first, the frailty and uncertainty in such foundations as Oaths are. Secondly, the Evasions and Machinations of a reconciled Enemy. Thirdly, the inconsistency of our principles and theirs. Fourthly, the Complexion and Obligation of our late Protestations and Covenants, and tell me if there can be any Security, but in something beyond an Accommodation, even in a Personal and Nationall Reformation, which is called for in this Ordinance, That so god may be glorified in his own way, in our Day of Salvation, and the Land may enjoy a firm and happy Peace both with God and Man, etc. There is an end of the Controversy. FINIS. A general Receipt for all Diseases Spiritual, containing the Elixir of Parliament-Physick for a Sinsick Nation. TAke a quart of the bitter water of godly sorrow, and put into it as much of these four Evangelicall Simples, Humility, Faith, Hope, and Charity, as thou canst get at the Apothecarie-Shops, at any price; b●yle all these together on the Altar-Coales of a heavenly and well-ordered zeal against sin, till the black-reeke and fume of thy corruption arise in thy heart, offend thy stomach, and stink in thy nostrils: then strain all through they white Linnen-Cloth of Christ's spotless righteousness, and putting in the powder of Patience, drink this Potion of Repentance off burning hot next thy heart every Fastday in the morning, cover thee warm: all the month after, with as much amendment of life as thou canst bear, walk up and down in thy calling as much as thou canst, until thou vomit up all the Crudities and phlegm in thy stomach, and purge out all the filth in thy heart: And then through God's blessing thou shalt recover speedily, thou shalt be able to fight under the Banner of Christ manfully, and for ever after thou shalt enjoy thy personal health, if thou canst live in the wholesome air of a Nationall and thorough Reformation. Probatum est.