CHAP. I. The Physitians are the Lords and Commons assembled in Parlia­ment.

IN explaining and applying the ten fore-named parts of the late Parliament and Physical Ordi­nance, I purpose (God assisting) to observe three things, that I may avoid confusednesse, tedious­nesse, and unprofitablenesse. The first is Order; the second is Brevity; the third is Plainnesse; & therefore after the example of Hippocrates, I intend to summe up the chiefe Doctrinall Points, into briefe Aphorismes, or ge­nerall Heads in Evangelicall Physick, and then apply them to every sin-sick member, as may be most sutable to the work in hand, which is a Nationall cure; which thing is much desired by that great Colledge of Physitians, and by me an unworthy and unskilfull, yet a well-willing Apothecary to that most Ho­nourable and Nation-curing Assembly.

CHAP. II. Application of this Aphorisme.

GIve me leave to set thy thoughts right concerning the power of English Parliaments, against which too many dispute, and at which too too many kicke and spurn, as they did against Righteous Lot, who did no more then was lawfull, for the preservation of the innocent, in case of necessity. Gen. 19.9.Def. of the Apol. pag. 52 [...]. part 6. Do but consult with Learned and Reverend Iewell, an Orthodox and pious Bishop in his time, and he will tell thee (though thou art an Anti-parliament Bishop) as he did thy old friend Ma­ster Harding, that great is the Authority of an English Parli­ment.

His words are these.

Whereas ye call the Doctrine of Christ, that now by Gods great mercy, and to your griefe, is universally and freely preached, A Parliament Religion, & A Parliament Gospel, (for such sobriety becometh you well, and may stand you in stead when learning faileth) ye might have remembred that Christ himselfe at the be­ginning, was universally received, and honoured through this Realme, by assent of Parliament. And further, that without Parliament, your Pope himselfe was never received, no not in the late time of Queene Mary.

Yea, and even then, his Holinesse was clogged with Parlia­ment conditions, that, Whatsoever had been determined in Par­liament, and was not repealed, were it never so contrary to his Will and Canons, should remaine still inviolable, and stand in force: otherwise his Holinesse had gone home again. Such, Master Harding, is the Authority of Parliament. Verily if Parliaments of Realmes be no Parliaments, then will your Pope be no Pope, therefore as you now call the truth of God, which we now professe, a Parliament Religion, and a Parlia­ment Gospell, even so with like sobriety and gravity of speech, ye might have said, Our Fathers in old time had a Parliament Christ: And your late fathers and brethren had of late in the time of Queene Mary, a Parliament faith, a Parliament Masse, and a Parliament Pope.

I pray what is the English of all this,P [...]lyd. Virgil Angl. histor. l. 11. p 188. Hen 1. but the sense and mean­ing of that which Polydor Virgil said long ago, in his History concerning Henry the first, and his great Councell of State: whose words are these in English. After the French custome, they called the Councell, in their usuall dialect, a Parliament: which every King in the beginning of his reign was wont to call, that therein, if any thing either in the old Statutes or Laws, were to be taken away, or added again, it should be done by the judge­ment of that Senate: and that afterwards, as often as the State of the Kingdom required (Suo arbitratu) he called another Assembly.

I might write down the first conclusion of the Councell of Basill, in the time of Hen. 6. but it would be too tedious, thou mayest read it at large in the Acts and Monuments of our Church, where thou shalt find, that as the authority of a Gene­rall Councell is above the Pope, so the authority of a Generall [Page 7]Assembly of a Kingdom, is above the King, who is to be sub­ject to Lawes, according to the first institution of Kingly go­vernment in the whole world.

And therefore in the judgement of that Councell,Fox p. 684. Hen. 6. printed Anno 1576. all such are to be esteemed as flatterers, who attribute so ample and large authority unto Kings, that they will not have them bound un­der any Lawes: for such as so do say, talke otherwise then they think.

I cannot omit the determination and plaine English of a most skilfull Lawyer in his time, which is this. There is no King,Carpzorius de Capitulatio­ne Caesarea. cap. 1. or chiefe Commander in the whole Christian world, whose power may not be restrained by the Orders and Degrees of a Common-wealth, by vertue of their Compact and Agreement at first.

Such as would cast our government into the mould of the Jewish Monarchy, cast it into a bounded mould,Jun. Tremel. in loc. S [...]c volo, sic [...]u­beo, violentum genus dom [...]nan­di est, & ty­rannicum, ne (que) unquam potest esse diuturnum. Pet. Martyr. 2 Sam. 5.3. Intrum est foe­dus, ut domina­tio esset. Pia. Justa. Clemens ut rex popu­lum, secundum jura ac leges gubernaret, po­pulus autem ei pareret. Mart. in loc. and stinted jurisdiction. 2 Sam. 5.3. The Elders of Israel and David made a conditionall Covenant.

Davids goverment was not arbitrary.

An Arbitrary Government, is not onely violent, but also ty­rannicall, and cannot be perpetuall, and therefore Kings ought alwayes to have before their eyes that great charter Deut. 17. for the law of God is to be the Schoole-dame of Princes, and their line and rule, by which if they square all their counsels and actions, they shall not erre, and therfore David in the 101. Psal. did willingly oblige and binde himself to three things. 1. that his government should be pious, 2. just, 3. mercifull, as ap­peareth plainly in that psalme: Also you shall find the same con­firmed 2 Kings 11.17. which was, that the King should go­verne the people, according to Laws and Statutes, and that they should obey him so commanding.

This was not saith the same authour, a new Covenant, but the renovation of the old, which Athaliah had broken.

They that write concerning the Sanhedrin, Joseph. l. 4 c. 17 the highest Court amongst the Jewes, Numb. 11.16. which continued untill the time of Herod, who put it down to set up a Tyranni­call government of his own: make it differ very little from our English Parliament.

First,Mos [...]s Kot [...] [...] in regard of the number, it was the fullest Court, there were 70 Elders in it, and the Nas [...]or Prince, did sit in the midst of the halfe circle.

Secondly, in regard of the place, it was in the chief City, the Metropolis of the Kingdom, Ierusalem.

Thirdly, [...] N [...]m [...] in regard of their Election, there were 6 chosen out of every tribe, except out of the tribe of Levi, out of which one­ly 4. were elected.

Fourthly, in regard of their power, which was very great. 1.Galatin. l 4. c. 5. There was no Appeale from this Court. 2. Its authority continued in the vacancy. 3. The authority of the Prince did not infringe the power of this Court.

Lastly, [...] [...]op H [...]od. Sabellicu [...] & Grin [...]ston in the lives [...], Domit an, [...]. they that would cast our Government into the mould of the ancient Roman Monarchy, will misse of their much de­sired Boundlesnesse, and absolute Monarchy: for it plainly ap­peareth by Roman Histories; That the Roman Senate did not onely elect and confirme their Emperours, but did also oft times exercise a judiciary power over them, even beyond co­ertion or restraint.

The Emperours themselves were willing with it, many of them;H [...]c p [...]o me u­ [...]e e, si justa [...]ape a [...]; contra me, si in [...]usta. and therefore Dion prayseth Trajan the Emperour, be­cause when he set a Tribune over the Praetours, and put a sword into his hand, he said to him after this manner; Use this sword for me, so long as I rule well; but use it against me, if I com­mand unjust things.

Therefore the Emperour promiseth, that he will do nothing (Contra jus) contrary to Law and Equity,Imperator in [...]od. lib 4. that so his decrees may be of force in the places of judicature; and that they ought to be of no force, if it be apparent that they swerve from the right line of Justice.

Moreover he saith,Vt revera ma­pus imperio est. that the power of the Roman Empire doth so much depend on the authority of the Law, that its grea­ter then the Empire.

Its true the Christians then did chuse rather to fly or suffer, then to resist, and that upon good grounds as its conjectured.

First, because they were private men, not Senators.

Secondly,Privati gras­satores. Par. because those Emperours did not against their owne and knowne Lawes, so that they were not private as­saulters.

Thirdly, because they might have done themselves much hurt in not being able to resist them being farre lesse 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 finde not that they were fitted for their owne defence. Its otherwise now, as appeareth by Par­liament Declarations, and men in Armes. Blessed be God for the Militia of the Kingdome.

Thinke not this Parliament and Nationall Defence, to be either a new trick, or an unjustified shift in case of publicke ne­cessity.

First, it is not a new trick. Polydor Virgill testifieth, that when Edward the Confessor had extracted a few, and those most healthfull Lawes, out of the old Lawes of the Britaines,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 owne.

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 onely complaine that they had lost their Lawes, (which they called the Com­mon Lawes) but they did fight for them, as for the best blood in their politick body, the veines of the Kingdome: which thing my Author doth not condemne.

Many are the examples in Historie of Subjects that have de­fended themselves in all ages, against the assaults, oppressions, and groundlesse wars of mis-led 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 onely by the Lawes of nature, but also by the Law of God and Man.

Our owne domestick examples of the long continued Barons wars are not unknown to the learned, who in King Iohns time, King Hen. 3. Edward the 2. and Rich. 2. reignes, tooke up Armes against these Princes, for the just defence, preservation, and establishment of the Laws and Liberties of the Kingdome,Math. Paris. Holins Wal­singh. Speed, stow, Math. Westm. Fab. even in times of Popery, which act of theirs hath beene justifi­ed by the learned both in Law and Divinity long since.

By meanes wherof our Kingdom hath quietly enjoyed those Lawes and Liberties, which otherwise had beene long agoe [Page 10]utterly lost, and the Kingdome with them.

From all which discourse, I hope it will cleerely appeare to all the world, that the present Parliament of England hath but discharged that trust which belongeth to it, as that great Colledge of State-Physicians, which under the great Iehovah that healeth Israel, Exod. 15.26. is our most honourable and best Apothecary. As also, that according to their owne most religious and seasonable protestation, they have not invaded that property which belongeth to the Crowne of England, whiles they have beene forced to stand on their owne guard, in labouring and sweating out the Kingdoms health and prospe­rity.

I am not ignorant that some object against the present Par­liamentary proceedings,U [...] aliquando essetis severi judices, adhi­b [...]ndo medici­nam reipublicae Cicer. pro Sest. which are extraordinary in many par­ticulars, I confesse, yet I cannot be so blinde as not to see a more then 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 Aphorisme, and in the latter end of this book, in the first motive to repentance.

The Parliament of England is a Colledge of State Physicians.

Now having by Gods assistance and your gentle patience set your judgement right in these irregular dayes, wherein men labour to divide and to keepe at a distance, what God and our Ancestours have joyned together, in the happy estate of a mix­ed Monarchy, give me leave to end this Aphorisme by way of exhortation, as well as information, both are equally necessary in ignorant and backward times.

In the first place, Most Honourable Senatours, I cannot but thankfully acknowledge you the repairers of our breaches, the restorers of paths to dwell in, and the Saviours (next under God) of our almost ruined Church and State; And I pray the [Page 11]great Moderatour of the Universe, who hath miraculously congre­gated, preserved, directed, and prospered your honorable Assembly hitherto, still so to go along with you in all your wayes, as that all your consultations may be crowned with a succesfull 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 withall, I humbly crave (most sacred Sanhedrin) a licence from your highest Court of justice, to put your colledge of State Physicians, for ever in minde 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, Physitian heale thy self, take your own physicke of repentance,Prov. 16.7. When the waies of a man please God, he will also make his enemies at peace with him. Piis hostes con­ciliantur. Ludo. Lavat. which is an onely remedy for your Parliament distractions, as well as for our Country calamities; and I verily beleeve, though I thus speake, that many of you did not onely intend this Ordinance for your brethren, but also for your own selves, and have been mindful to give the whole Kingdome a good example in the first place: go on and perfect your repentance, and God (the onely peace-maker) 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 Solomons advice,Amici veteres non sunt dese­rendi. who was the Prince of peace in his dayes, Prov. 17.10. Thine own friend, and thy fathers 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 Kingdome. A true friend is a Magazine of much good; suppose thy old friend hath some defects, this new friend may prove more defective; it is not with a friend as with a garment, or a ship, the newer the better, this Rehoboam Solomons son found to be too true for his profit, 1 Kings 12.6. &c. when he forsook the counsell of the old men, (or Sanhedrin) that had stood be­fore his father to give advice, and did choose and follow the coun­sell of young men, a cabinet counsell, against the great Senate,Graves & an­tiqui Senatores. Pet. Mart. Et a conciliis fuerant. Jun. which then was like our Parliament now in many regards, as you have heard before; do but read this chapter through and it will give thee a good hint for these Parliament-forsaking times. All the world knoweth, and England cannot but beare witnesse, that Englands Parliament, hath been Englands friend, many genera­tions,Jewel def. Apo. part 6. p. 522. even in the time of Popery, yea even then the Pope his holy­nesse was clogged with Parliament Conditions. And why we [Page 12]should now think, that the Papists will rather defend the Prote­stant Religion in England, then the reformed and reforming Par­liament now sitting,Monstrum hor­rendum Britan­nieum. to me is no little wonder: diverse come over into this Island to see strange sights, I think there is none like this new wonder which many would perswade England & the world to beleeve, in these dayes; to wit, That a Delinquent and Popish Army should fight for the due execution of the strict Lawes of the King­dom, and the maintenance of the Protestant Religion, in England, yea, and that against such a parliament, as I am perswaded, is the glory of the Christian world. Ovid never fained such a Metamor­phosis, and the Legend of lies never fabled its like. Certainly this is one of Satans lying wonders, 2 Thes. 2.9. who is a great friend to Antichrist, [...] en [...]m Satanae omn [...]a agat. Heming. Obj. as appeareth plainly in that verse, and in this Yorke designe.

I should like well of your admonition, may some man say, were it not that the now present Parliament doth go about to bring in an alteration, contrary to the minds and votes of the Bishops, when they were members of the House of Lords.

I will give you the answer of Bishop Iewel to Master Harding a Papist in his time,Sol. Jewel 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 passe, not of necessity by the speciall consent of the Arch-Bishops and Bishops, as if without them no statute might lawfully be enacted, but onely by the more part of the voices, yea although all the Arch-Bishops and Bishops were never so earnestly bent against it. And Statutes so passing in Parliament, onely by the consent of the Lords Temporall, with­out the consent and agreement of the Lords Spirituall, have never­thelesse alwayes been confirmed and ratified, by the Royall assent of the Prince, and have been enacted and published under the names of the Lords Temporall.At S Edmunds Bury, Anno 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 finde that in a Parliament solemnly holden, the Arch-Bishops and Bi­shops were quite shut forth, and yet the Parliament held on, and good and wholsome Lawes were there enacted, the departing, or absence, or malice of the Lords Spirituall notwithstanding. In the Records thereof it is written thus; The King keeping his Purlia­ment with his Barons, (the Clergy being shut forth) it was enacted, &c.

Likewise in the time of King Henry the third, yea, and that quite contrary to the expresse decrees of the Church of Rome.

Likewise in the time of Rich. 2. Anno 11. cap. 3.

From whence, Christian reader, thou hast not onely an answer to the former Cavalier-cavill, but also a learned confutation of the late Protestation of the Tower-Bishops: but no more of this mat­ter. Give me leave therefore, O England, once more to perswade thee as thou lovest thy selfe, and tenderest the welfare of thy po­sterity, forsake not thy own friend, and thy fathers friend, I meane the Parliament of England, which hath protested as deeply, and ventured as magnanimously for the good of King and Kingdom as ever any did, since King Inah his dayes, and King Elfreds Regi­ment.

CHAP. III. A Preparative for this Physick.

THat flourishing Kingdoms have been ruined by impenitent going on in a course of sinning, the sacred Story doth plainly tell us; And how neere to such a ruine our sinfull Nation now is, the present lamentable face of it doth too apparently shew.Parl. Ordin. P.

And though we should feele the heavy strokes of God yet seven times more, it is our duty to accept the punishment of our iniqui­ty, and to say, Righteous art thou O Lord, and just are thy judge­ments.

Yet because the Lord who is just, is also mercifull, and in his infinite mercy hath left the excellent and successefull remedy of Repentance to Nations brought neere to the gates of destruction and despaire, O let not England be negligent in the application of it.

Humble addresses of a penitent people to a mercifull God, have prevailed with him. They prevailed for Niniveh, when the sen­tence seemed to be gone out against her, and may also prevaile for England. Thus far the Preparative.

In which Preparative are severall Ingredients.

The first Ingredient, is Necessity, and that in a twofold regard.Necessitie.1. Because Englands sicknesse is a mortall or deadly disease, which is Impenitencie, argued by these words, That flourishing King­doms have been ruined by impenitent going on in a course of sinning.

2. In regard of the neernesse of the mortality and ruine of this impenitent Kingdome, implyed in these words, And how neere to such a ruine our sinfull Nation now is, the present lamentable face of it, doth too apparently shew.

From whence naturally ariseth this Aphorisme,

That Impenitencie is a Nation-destroying sicknesse.

CHAP. IV. Application of this Aphorisme.

THe consideration of this point doth cleere up the Righteous­nesse of Gods proceedings in the way of punishment, 1 God doth not destroy a Nation without just cause, Israels 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 shew his power in ruinating a Nation, and depopulating a Kingdome: it is only impenitency that causeth Gods impatiency: this we see plainly in his dealing with the old world, Sodome, Egypt, and his own people in the howling deserts, and wildernesse of sin.

Ierusalem 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 [...]. Cardinales & 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 chiefe 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 wel as in any other; so shal 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 Aphorisme doth also tell us, and that plainly, even unto a full conviction, that every impenitent and un­godly man is an ill Statesman, though a Peere of the Kingdom, and an ill Common-weals man, though a Parliament man, thou art an Achan, a troubler of Israel, all that goe on in a way of sinne against God, are a generation of vipers, and destroy the Common-wealth as much as in them lyeth; 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, lyer, &c. 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 traytour to his Prince, a Judas, who betrayed his master with a kisse; and therefore Christian reader, think it not enough to have a purse [Page 21]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 wel as of thy publick transgressions, for the unmortifyed lusts in an unsanctifyed heart, are so many Cavaliers and Malignants a­gainst God and his people, as Saint Iames testifyeth, Iames 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, then it is, but rather stand and admire it is so well with us as it is in this our houre of dark­nesse, 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 mens skuls: for not one person throughout the whole Nation can say, that he is wholly free from the crying and land-destroying sinnes of our forefathers, but all must confesse that they have con­tributed to wards the great stock of Nationall sinnes, and so have increased the treasure of wrath against the day of wrath; and ther­fore, since according to the language of the holy Ghost, we are a sinfull Nation, a people laden with iniquity, and that from the sole of the foot to the crowne of the head, there is no soundnesse in us,Jer. 8.10, 11, 12, &c. we may justly expect the desolations that are denounced against so great and generall a corruption. And how neere to such a ruine our sinfull land now is, the present lamentable face of it doth too apparently shew.

Ye the consideration of this Aphorisme is comfortable to all that do truly repent of their sinnes, because if the Nation do perish, 3 yet thou art not guilty of its ruine, thy sinnes are blotted out, and shal not come up in remembrance against the Nation in the day of vengeance: thou art one that standeth in the gap to stay Gods judg­ments, as Moses did, Ezek. 22.30. and God taketh especiall notice of thee, for thy security in the greatest perill. Ezek. 9. A righteous man may be slaine by and with the wicked, in time of warre, but the righteous shall not be as the wicked, God will put a great dif­ference betwixt them in the day of death, and judgment, it shall be for thy advantage: thy suffering under the crosse, is thy freedome from the crosse; yea some especiall reward,Aquin. for such as do him e­speciall service.

Lastly, 4 let the consideration hereof be of use by way of dehorta­tion; take heed of this sicknesse, its Nationall, and therefore may be personall, and that in 2. regard. regards. 1. In regard of the evil of sin in it, it is a great sinne, as it appeareth by what hath been said.

Obj. It seemeth it is a little sinne, 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 sinne: what God speaketh laughing, reade thou weeping, for surely he would not rejoyce at the evil of punishment, if he did not hate and much dislike the evil of sinne. Again 2. take heed of it, in regard of the evil of punishment belong­ing to it;Dan. D [...]ke on repent. this punishment is corporall, and spirituall, private, and publicke, temporall, and eternall. Rom. 6. vlt.

CHAP. V. The second Ingredient in this Preparative, is Humilitie.

ANd though we should feele 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 judgments.

By which words, the Parliament doe labour to beat downe all high conceits of our own healthfull and happy condition, that so they might fit the Nation to receive their physick, which other­wise would be rejected, as altogether needlesse. From whence ariseth this Aphorisme,

CHAP. VI. Application of this Aphorisme.

VVOnder not why christ doth not save all mankinde, who is a common Physitian, as the Sunne is a common good,Peccata sunt morbi. Vatab. with healing under his wings, Mal. 4.2. to cure all your spirituall distempers, which are your sinnes; for a proud Atheist, and a meri­ting Papist will not go to Christ for a healing medicine, they thinke 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 naturall puritans) and yet are not washed from their filthinesse. Be it known to every damned soule, 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, then we are to be saved. Mat. 23.37.

2. Wonder not why God doth not heal our Nation no sooner, see­ing [Page 26]we are still a proud and stiffe necked people, and will not re­turne to God by true repentance that he may heale us; of a Laodi­cean temper, Rev. 3.17. we thinke we are well enough, and have need of nothing, whereas we are most wretched and miserable, wanting not onely salve to cure, but also eye-salve to see out sores.

3. In the last place, let the consideration hereof be of use by way of exhortation, perswading all Christians to be clothed with humi­lity; this garment wil make thee naked, it wil strip thee stark-naked of all thy old ragges, and fig-leaves, wherewith thou doest cover thy nakednesse, 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 wil make thee seeme 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 abysse or bottomlesse gulph, wherein is no footing for the sole of thy foot on the shoulders or backe of any creature or duty,Humilitas est magnus mons. Ansel. de simil. but a totall and finall desperation in regard of self-sufficiency, Phil. 3.8. or creature-ability. And yet it is a great high mountaine, on the top whereof thou shalt see much light, Christ in his al-sufficiency as the onely foundation of salvation.

Get humility,O medicinam omnibus consu­lentem, &c. Aug. de verb. Dom. it is a preparative for Physick, and yet it is a Ca­tholicall medicine that cureth all diseases, it asswayeth all swel­lings, 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, covetuousnesse, 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 nothingnesse, 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 tyrannicall pride is conquered, by it we are crowned Martyrs for all eternity; nothing is good without humility.

Get humility, though it doth unarme a man of all self-sufficiency, and causeth a Christian souldier not to trust in man, nor to make flesh his Arme.

Yet it is Armour of proofe,Armatura tu­tissima animi modestia. Euag. Beza. it maketh a man more then a Con­querour, because he conquereth by a humble suffering; the patience of the Saints is invincible, and overcometh the tormentours.

To conclude, labour for humility, for as it appeareth by the Par­liament Ordinance, it is a preparative to repentance, which is the onely medicine to cure, not onely a sin-sicke person, but also a dy­ing Nation.

By what meanes may this humility seeme 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 vilenesse and basenesse,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. lesse then all thy mercies, un­worthy of any promise. Iob 25.5. Man is filthinesse, a frivolous thing, of no worth, not worth the speaking on. Eph. 2.3. A child of wrath. Iohn 8.44. A child of the devil. Heb. 12.8. A bastard. Iohn 7.70. A devil.

3. Set before your eyes the necessity of humility, without it we cannot see Gods face, or turne away his anger, Zeph. 2.3. 2 Cron. 12.7. We would faine have deliverance from our pressures, but ex­pect none without humility.

4. Consider the nature of humility, it is not onely 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 beautifull countenance of a humble Christian. You may at your leasure 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. Iam. 4.6, 10. Luke 18.14. Prov. 22.4. and many other places: as Cicero said of wisdome, so may I say of humi­ty, if it could be seen by corporall eyes, it would win the affections wonderfully.

5. Consider the ugly nature of pride, its of a diabolicall nature. 1 Tim. 3.6. the devils sinne was pride; the most humble God doth scorne 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, Iam. 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 Emperour 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 Possibilitie.

TO urge the necessity of repentance, and to perswade to Humi­lity, were to no purpose, if there were no possibility of being healed, and therefore the Great and most Wise Colledge of State Physitians do in the latter end of their Preparative, insinuate a pos­sibility of a Nationall cure, to sweeten their physicke with. Now this is done three wayes.

1. By shewing the goodnesse of the divine nature in these words.Parl. Ord. A. Yet because the Lord who is just is also mercifull, and in his infinite mercie hath left.

2. By laying open the goodnesse of the Physicke, left by God to Nations, and prescribed by them in these words, The excellent and succesfull remedy of Repentance.

3. By laying open the nature of Englands disease, in making known its curablenesse, argued by these words, And may also pre­vaile for England.

From whence collect this Aphorisme,

CHAP VIII. Application of this Aphorisme.

THe consideration hereof is of use by way of Exhortation. Though thou art guilty of Cain his sinne, 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 evill, and his bro­thers were righteous? 1 Ioh. 3.12. yet deny not a possiblility of sal­vation, as Cain did, but beleeve there is mercy with God, yea infinite mercy, as the Ordinance saith. The beliefe of this Possibility is a sweetning ingredient in the preparative for Repentance, and there­fore stoutly maintain it against all the disheartning objections of the devill, 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 mercifull, yea infinite in mercie. It is true, God is not made all of mercie, Exod. 34.7. He will by no means cleere the guilty. Heb. 12. ver. last, He is a consuming fire. Yet it is as true, that The Lord is mercifull and gracious, long suffering, and abun­dant in goodnesse 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 Iames proveth the goodnesse of Gods nature by an old ex­periment, Iam. 5.11. Ye have heard of the patience of Iob, and have seen the end of the Lord, that the Lord is very pitifull, and of tender mercie. 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 Gods infinite mercy. Mat. 21.21. This moun­tain is in every unbeleever, [...] & [...]oquo (que) in­fideli mons, se­cundum mensu­ram infideli [...]a­tas suae. Orig. Monter sunt portenta vttio­rant, mons est Satan, quem lo­co movet fides. Aretius. according to the measure of infidelity, either lesse or greater, which the infinite mercy of God can onely cover and hide, 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 alwayes maintain in thy judgement a possibility of recovering thy spirituall 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 greatnesse, Psal. 25.11.

Not onely David had liberty to make use of the greatnesse of Gods mercy to cover the greatnesse of his sins, but also the Church of God ought to doe so, and there is incouragement 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 boundlesse goodnesse 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 poole for refreshment and safety.

Harsh conceits of God, are not onely disadvantageous to a selfe-accusing and condemning sinner, but also dishonourable to God himselfe, as if he were lesse mercifull then the pitifull and debt-pardoning creditour. Whereas all the mercie 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 mercie. By the Earth, we are to un­derstand three things: 1. The Church of God,Terra est Ec­clesia. Cardin. wherein is the especiall flow of Mercy; and this tyde began when Christ began to redeem the world of Beleevers. Iohn 8.16. And this is a tyde of blood, which gushed out of the side of Jesus Christ,Quando [...]edi­mere nos venit. Hieron. and this is the red-sea of Mercie wherein the true beleeving Israelite is saved, and the unbeleeving Egyptian cannot be drowned, for Mercie is not the ruine of the creature, but Justice. 2. The Earth signifieth Sin­ners. All penitent sinners are under the tyde of Mercie,Terra peccator est. Card. as the sands on the sea-shore are under the spring-tyde. 1 Timoth. 1.15. 3. The Earth signifieth the Inhabitants. To which purpose Ierom quoteth Mat. 5.45. He sendeth the rain on the just and unjust. Dumpeccatores sustinet, bla­sphemos patien­ter expectat, vitam (que) 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 containe him. So that I may allude to that in Psal. 24.2. Hee hath founded the earth on the seas, and established it on the floods of his mercies.

O Christian Reader, strip thy self stark naked of all thy rags, and menstruous clouts, I meane thine own polluted righteousnesse, and skip into the sea of Gods mercy, from oft the rocke of divine contemplation, or that rock, Christ, and swim therein, yea play therein, like the Leviathan, Iob. 41. who maketh a path to shine [Page 32]after him, and is without feare.

But be sure thou skip and plunge thy selfe over head and eares, with the two bladders of swimming Christians, I mean with Faith and Hope under thy Arme holes;Spe [...] & side [...] sunt v [...]si [...] espi­ [...]tuales. these will keep thee from sink­ing, though the weight of thy sinnes be never so heavy, even break­ing thy backe, and bending the very Axeltree of Divine patience. Peter wanted these bladders when he began to sinke 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 joyneth feare and hope together for 2 reasons. 1. To shew us that none will feare God with a filiall feare, but such as hope in his mercy, 2. To informe a young beginner to swim, that he must joyne with his Feare of drowning and perishing, Hope, or a possibility of land­ing in the Haven of happinesse.Ille ergo t [...]mor deo [...]cceptus, qui [...], Aug. Gl [...]s. Iudas did Feare, but did not Hope, and therefore he was drowned in the bottomlesse gulph of de­spaire, therefore we must labour for such a feare of Gods justice, as may stand with a godly hope of his mercy.

The Lord taketh pleasure in them that feare him, in those that hope in his mercy.

Secondly, hold a good opinion of the goodnesse of the physick; It is called in the Ordinance, The excellent and successeful 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. Suaquem (que) 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 rejoyceth at the offence of him he hateth,Osculatur pe­des quos te [...]sit mul [...]er. Greg. Christ imputeth the teares of that sinfull woman to her love, Luke 7.47. this penitent sinner did kisse 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 onely in the mercy of God: as you heard before, humility is a preparing grace, therefore we are command­ed to humble our selves under the mighty hands of God, 1 Pet. 5.6. Iam. 4.7, 8, 9. The soul will not draw nigh to God, it will not mourne and weep, til 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 succesfull remedy, it hath done great, yea the greatest cures: look over the sacred Scripture-bils and you shall finde that repentance is a never-failing remedy; Ionas 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 neere to the gates of destruction and despaire. 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 physicke in the Apoth [...]cary shop cannot cure the least disease without Gods blessing, Exod. 15.26. I am the Lord that healeth thee. 4. Because it is of Divine infusion, God doth not onely prescribe and make it, but also blesse and give it. Acts 5.31. and 11.18. and therefore it is called a supernaturall grace,Si [...] tuonu­m [...] nihil est in [...]. Marc. not onely 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 sensuall tast 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 prevaile for England. In the judgment of the great colledge or S [...]te Physitians, England is not hopelesse or curelesse, though it be sicke of a Mortall disease, though our sinnes are infinite in numbe [...] and hainous in quality, yea gray-headed iniquities, yet the mercies of God are more greater, and older then they, Isa. 1.18. Exod. 34.7. There is no sinne incurable but that impardonable sinne against the holy Ghost. Math. 12.32. Iohn 5.16. and this sinne is therefore incurable, because it is alwayes accompanied with impenitence,Dan. Dyke or Repent. [Page 34]it contemneth and rejecteth the physick that is offered by the preaching of the Gospell.

I finde by conference with the people of God, that many of them are of Manoah his distrustfull temper, Iudges 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 then any ordinary manner of late time, not onely in Germany and Ireland, but also in England.

But I finde that the wife of Manoah was of a better beliefe, and that upon two good grounds,Pet. Mart. in Judg 13.22. as Peter Martyr saith, and so am I concerning Englands 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 cheere, God will not utterly ruine 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 Kingdome upon the meanes of deliverance, God hath required a burnt-offering on fast dayes, wherein the whole kingdom hath been sacrificed to God, many times, weeks, moneths, yea above a whole yeare, almost two yeares together; we never read that God did destroy a Nation, in the act of publicke Humiliation, and a thorow Reformation. Look over the 4 forenamed changes of the Kingdom of England, and you shall not finde such an Ordinance as this, whereby the Nation was put upon a deep and a generall Humiliation, and publicke Reformation, as now it is. And we cannot deny, but that God hath received our sacrifices, or else que­stionlesse we had been long since consumed. Beleeve it, that God that hath prepared Englands heart to pray, hath prepared his own eare to heare: Psal. 10 17. it is observed from this place, that when God intendeth any especiall mercy to a Kingdom and peo­ple, then 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 certaine signe 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, then now in this kingdome,New-Englands teares. and in other neighbouring and neigh­bourly countries. Read Zach. 12.9, 10, 11, 12.

2. Rouse up your spirits, and rejoyce in the Lord, and again I say rejoyce, for if the Lord were pleased to kill us, he would not have [Page 35]shewn 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.

Questionlesse God hath discovered to us of late very strange things, he hath brought to light, the hidden things of darknesse,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, Romes Ma­ster-piece, P [...] Pol. Virg. l. 11. Sir Walt. Ral. Prerog. Parl. and hath made manifest the counsels of the hearts of many seeming friends, but reall 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 dayes, wherein there is nothing covered, which shall not bee, or hath not been discovered: what strange plots have been preached on the house tops? witnesse the Declarations of both Houses, con­cerning England and Ireland, which will not onely lay open their malice against God and goodnesse, but will also cleere up your in­nocency to the world, in standing for the good of King and Kingdome, 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 sinne. Ier. 17.5. and I pray God we may not Idolize 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 needes 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 healthfull condition of the body, to cast out disagreeing humours, saith Chrysostome. Cum id, quod insanabiliter se habet, abscindi­tur. Chrysost. The Physitian preserves the body, by cutting off that which is incurable. So it was in the building of the tower Babell, 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 alwayes good,Propterea bel­lum missum est bonum, ut rum­peretur pax mala. Hieron. for theeves agree amongst themselves, Prov. 1.14. thus far Chryso­stome. To the same purpose speaketh Hierome and Augustine. Every house hath some unbeleevers in it, now Christ sendeth a di­vision that an evil peace may be broken.

Christ is said to make this warre and division, according to [Page 36]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 sin-sick Nation, and brought neere to the gates of ruine 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, &c. O England thou hast destroyed thy self, 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 ransome thee from the power of the grave, I will redeeme thee from death. [...]. O death I will be thy plagues, O grave I will be thy destruction. Repentance shall be hidden from mine eyes. Ier. 30.10. Therefore feare thou not O my servant Iacob, saith the Lord, and be not dismaide O Israel, for loe I will save thee from afarre, and thy seed from the land of their Captivity, and Iacob 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 Aphorisme not onely encou­rage the whole Church of God to repent, and help on the work of God in the Kingdome, but also the Parliament, to continue in faithfulnesse for the Churches utmost help: this Aphorisme tells that thrice Noble Senate, that there are many and great hopes, that they are the men God hath appointed to repaire our brea­ches, and to heale 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 appeare, 1. What a never-dying authority God hath put into the body of your meeting. 2. The Majesty where with he hath clothed your face; yea your feet are beautifull, and wayes terrible. 3. The strength where with he hath girded you. 4. The victories given you. 5. The Armies of Pray­ers afforded you all the Kingdome 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 zeale for God and his Church, notwithstanding your more then ordinary oppositi­ons, and State-dangers.

Secondly, consider what God hath done by you. I cannot name particulars, your Journals and Records wil 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 safetie, or victorie.

CHAP. IX. The Patients, the Kingdome of England Dominion of Wales.

IT is therefore thought most necessary by the Lords and Commons in Parliament, Parl. Ord. R. that all His Majesties Subjects in this Kingdome of England, be excited and stirred up, speedily to lay hold upon this onely, and unfailing remedie of Repentance, &c.

ALSO

It is ordained, That every Minister and Preacher of Gods Word, Parl. Ord. E. in the Kingdome of England and Dominion of Wales, most earnestly perswade the constant practice of Repentance, &c.

CHAP. X. Application of this Aphorisme.

IF England be a Parliament patient, then let England behave it self as it becometh a patient.

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 blesse the physitian that he may cure him. It was King Asa his fault, in that he sought not to the Lord, but to the Physitians. 2 Chron. 16.12.

All things are to be sanctified by the word and prayer; by the word we injoy a holy liberty, and by prayer, we injoy 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 remembred, 1 Tim. 2.2. That God would so blesse their consultations, and deter­minations, that we may lead a quiet peaceable life, in all godlinesse and honesty. Hemingius rendreth a good reason, which is,Per preces pi­orum respubl: tranquillitate & pace fruun­tur. Heming. because Common-wealthes do injoy peace and tranquillity, through the prayers of the Saints. But marke what kind of peace it is we must pray for; it is a holy peace, yea such a peace as may stand with all [Page 42]godlinesse and honesty, with a thorow reformation, and not onely such a reformation as was in Queen Elizabeths time, for which we have great cause to be thankfull.

I say,Quid enim pro­desset medici­na, nisi Deus illi subministrat vires? pray for your Parliament Physitians, 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 lesse, put thy very breath out to the exchan­gers, for thy masters best advantage, the returne of thy Talent will be above eight in the hundred, God is the best Debter.

2. The patient ought not onely to pray, but also to consider that he hath offended God,Agenda est poe­nitentia. Ludo. Lav. [...]. who hath afflicted him for his sins. Lamen. 3.39. and to repent of his sinnes 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 Patient ought to be ruled and ordered by the Physitian, and not by his own appetite, therefore he offends who rejects and neglects physick, and will not observe the time set him, but will observe his own houres, and fullfill his own fancy.

Repent therefore speedily,Parl. Ordin. E. it is not onely the doing it, but the speedy doing it that is required in the Ordinance. Stop begin­ings, the physick and Physitian 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 onely pray, but also pay, Exod. 21.19. he shall see the Physitian paid; good reason then we should pay what the Parliament lay out for their patients, they desire no gaines,Impensas in medicos prae­ [...]abit. Vat. Hieron. but thanks for their paines, and if we shall deny them thus little, we shall shew our selves very ungratefull: murmure not your physicke is too deere, when it can be got no cheaper, warre is chargeable.

5. The patient must be patient, his name teacheth him his duty. Submit thy self to their authority, and patiently suffer what they shall lay upon thee, for thy private and the publicke 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 Englands Parliament is turned Englands 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 thinke of outliving his Religion and Liberty? but Gods will be done. Saint Iames gives us all a seasonable admonition, and sets it on with a strong reason, [Page 43] Iam. 1.4. Let patience have her perfect worke, 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 quietnesse and in confidence shall be your strength.

6. The patient must be constant; he sinneth against his owne body, who doth prostrate it to the experiment of every Emperick.Qui quosvis adhibent Empi­ricos, anus, &c. in modo quo (que) peccantur. Take Solomons advice, Prov. 27.10. Thine owne friend, and thy fa­thers friend for ske not. The great Colledge of Physitians is our friend, and hath been our fathers friend, let us not forsake them. They have had most experience of Englands troubles, and can tell better then out-landish Mountebanks, Popish Merchants, how to cure our Nationall maladies. All take heed, that to get a little pleasing ease, they overthrow not the state of the great Body of the Kingdome.

Let this consideration increase thy patience,Hoc non patie­tur aevum. Cicero. Erit vicissitudo. this sicknesse shall not last alwayes, God hath more healthfull dayes, and better times for his Church. 2 Pet. 3.13. Rev. 21.3.

CHAP. XI. The Parliament Physick it selfe, and that is Repentance.

IT is therefore thought most necessary by the Lords and Commons in Parliament, Parl. Ordin. L. that all His Majesties Subjects in this Kingdome of England, be excited and stirred up speedily to lay hold upon this onely and unfailing remedie of Repentance.

CHAP. XII. Application of this Aphorisme.

THe consideration of this Aphorisme is of use many wayes. If England perish and die of her Mortal diseases, blame not the Physitians, but the patients, we cannot say, there is none to plead thy cause, that thou mayest be bound up, thou hast no healing medi­cins, Ier. 30.13. I durst appeale to all antiquity, whether ever there was such a Parliament Ordinance, for the cure of any sin-sick Nation before, since the dayes of Brutus. Now if this be the best physicke in the whole world, blame not the Physitian or the phy­sick, but thy self O England, if thou dye in thy miseries, its not one­ly for thy former sins, but especially for thy impenitency, thou wilt not repent of thy sins: thou wilt not take this Nation-curing po­tion prescribed to thee, by that great Colledge of Physitians, Luke 13.1.2.

Would you know why the body-politike is lesse at ease then it was before the Parliament began? certainly this is the cause, Par­liament physick meeting with strong distempers in an old and much decayed body, must needes make the kingdome deadly sick: purging and vomiting physick is profitable, but troublesome. Be willing to be sick for thy healths sake, quarrell not with thy Physiti­ans, and Doctours, who are necessitated to do what they do, for thy health and welfare hereafter: when thy distempers are weaker, and fewer, thy physick shall be more gentle.

See what cause we have to feare Englands ruine, 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, Ier. 8.6. I hearkned and heard, but they spake not aright, no man repenteth him of his wickednesse, saying, what have I done? every one turned to his course, as the horse rusheth into the battel. Marke 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 covetousnesse, from the Prophet even unto the Priest, every one dealeth falsly. verse 11.Contury of Scand. Minist. For they have healed the hurt of my peo­ple sleightly, saying, peace, peace, whon there is no peace, &c.

Its of the Lords mercies, that we are not consumed, because his compassions faile not, Lament. 3.22, 23. They are new every morning, great is thy faithfulnesse.

Hence the Catharists and Novatians are confuted, who deny Re­pentance to such as sin after Baptisme: this is contrary to what hath been spoken, the examples of Manasses, David, Solomon, Peter do witnesse 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 condemne these Sectaries. Rev. 25.

Lastly, examine your selves, whether you have repented 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-dayes have been allowed by publicke authority, as penitentiall dayes, almost these two yeares and this Ordinance hath been out almost a twelve moneth, and God hath called for it, not onely by the word, but also by the sword: and therefore we shall be guilty of obstinacy if we have not amended our wayes, and made our peace with God.

Now examine and try your selves by these signes.

1. By your griefe for sin, not only because it hath wronged you, but especially because it hath displeased God, whom the penitent soul d [...]th intirely love, and therefore its laid down as a rule in our gr [...]ving for sin,Dolor 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. Its carried against all sin without exception, its an impartiall hatred, Psal. 119.104. 2. Its an im­placable hatred, without reconciliation. 3. Its a vehement hatred without toleration. 4. Its a constant hatred, without intermission.

3. By your fix [...]d purpose and constant resolution to these things. 1. To shun all sin for time to come, because its displeasing to God. 2. To practice every good duty. 3. To use all meanes that may conduce to those ends. And lastly, to remove all impediments, both internall and externall.

Now if it be thus (Christian Reader) surely there are very few in England that do truly repent: How little griefe 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 Engl [...]sh Sodome, but they are very rare, like so many Pelicans in the Wildernesse, and Black-Swans in the Rivers, and where they are espied, they are shot at, as the onely 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 shoote at the upright in heart. These arrowes are poysoned shafts, bitter and reproachfull [Page 56]speeches: As Parliament doggs, Round-heads, Anabaptists, Brownists, &c.

But let all such Parliament-slanderers, and self-damming dam­mees know, that God is in his holy Temple. The Lords Throne is in Heaven, his eyes behold, his eye-lids try the children of men. The Lord trieth the righteous, but the wicked, and him that loveth violence, his soul hateth. Vpon the wicked he will raine snares, fire, and brimstone, and an horrible tempest, this shall be the portion of their cup. For the righteous Lord loveth righteousnesse, 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 physick, which containeth severall motives to Repentance, onely 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. & hartily bewailing, &c. Secretly and in pub­licke in congregations, both their own personall sins, and chiefly those sins that are and have been the sins of the Nation. A confession of Nationall sins, being most agreeable to Nationall judgments.

In these words, confession seemeth to me, to be like a spirituall vomit, which fetcheth up the corrupt humours, and raw crudities that lye heavy and indigested on the stomack, which will without remedy, and that speedily, ascend so high, that they will stifle and suffocate the whole Kingdome: from whence collect this Apho­risme following.

CHAP. XIII. Confession.

CHAP. XIIII. Application of this Aphorisme.

HAst thou sinned? suffer not sinne to lye upon thy Conscience, cast up all the filth of sinne by confession, suffer not thy pain­full crudities, as uncleannes, murder, deceit, hypocrisie, pride, cove­tuousnesse, envie, malice, unthankfulnesse, unprofitablenes under the means of grace, &c. any longer to lodge within thee, as a nest and bag of stomack wormes, but spue 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 Physitian as much as may be with the state of the Patient, otherwise he cannot make so sutable a com­position. It is a matter of great safety to cast up all the choler and steame that lyeth on the stomack, which otherwise would putrefie and infect the whole body with ill blood, and so a sicknesse 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 emptinesse, so it is true in grace; If we empty our selves by confession, and lay our empty pitchers at the mouth of him the fountaine of all good, he will fill them brim full with good wine.

3. Because confession is a royall vomit, it is fit for a King, Psal. 51. Psal. 32.2 Sam. 24.10. It is indeed a shame to commit sinne, but it is an honour to confesse it aright. Iob amongst many fruits of obedience, as justice, mercy, chastity, reckons also this of confession, equalling the confession of his sinnes, with the best of his vertues,Dan. Dyke rep. pag. 82. Iob 31.33. God hath united shame to sinne, Rom. 6.21. And [Page 62]honour to confession, Iosuah 7.19. The next way to get glory from God after sinning, is to glorifie God by confessing. It is a dis­grace for a drunkard to spue, but it is his credit to spue out his drunkennesse.

4.Non pe [...]ant in Reg [...]s, qui con­sitentu [...] pecca­taregum. Ign. Because confession is a loyall vomit. Daniel (who was as true a subject as any Cavalier in England) did confesse the sinnes of Kings and Princes. Dan. 9 8. and therefore sca [...]dalize not the Parliament, and Ministers for confessing the sins of King and King­dom, of Court and Country, it is a loyall 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 straine, but it will not break thy heart-strings, if it be mixed with Hope, which is a necessary in­gr [...]dient in this potion of Confession.

Its necessary that some should have a stronger vomit then others, because they are not so apt to confesse as some others ar [...], & more­over they have fouler stomacks, they are guilty of grosser sinnes as murder, adultery, &c. yet even these are so to confesse sin, as they are not to despaire of Mercie. Despaire breaketh the very heart­strings of a sinner.

6.Galen. Mesu. Mahom. Arab. Av [...]nna. Because its a Metaphysicall vomit, of a more pure and spiri­tuall nature, then our common and physicall vomits are. There is a vomit of Hens dung to cast up poyson, which for health sake men will take, though it be loathsome to the stomack; but now this vo­mit is of another nature, its a supernaturall vomit.

In confessing thy sins,Caution. take this Caution along with thee: Thou must not with the dog return to thine owne vomit, nor with the sow that was washed,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 onely consist in confessing and grie­ving for sin, but also in ceasing from sin; and therefore the learned doe from the Original word, translate and call Repentance, a Tur­ning, its a turning from sinne and the devill, unto God and good­nesse. We must not be like that Serpent, which casteth up her poyson when she goeth to drink, and afterwards sucketh it in a­gain; but as Solomon saith, we must confesse, and forsake sinne, if we would find mercy and absolution, Prov. 28.13. What Judge will pardon an incorrigible rogue, one that hath often been branded, & committed many robberies? Therefore wel saith an ancient Wri­ter on the 51. Psal. 17. God will not receive their sacrifice, who weep for their sins, but doe againe returne unto them, and so defile themselves againe.

The consideration whereof giveth check to many, yea most con­fessours in the world, even amongst those who professe the Prote­stant Religion, but especially to the Church of Rome, wherein an A [...]icular Confession in the eare of the Priest is sufficient. But let all such know that the promise of Absolution is only made to such as confesse and forsake their sins, Prov. 28.13. They are said to for­sake their sins, though their sins will not forsake them; for like our shadow, it will follow us, when we run from it as fast as we can. Rom. 7.24.

CHAP. XV. Humiliation.

NExt in order, followeth the second part of Repentance, which is Humiliation. This appeareth by the Ordinance; and it is the paine and griefe which doth alwayes follow or accompa­ny the potion of Repentance, which doth afflict the soul, as corpo­rall physick doth the body of the patient. 2 Cor. 7.9.

CHAP. 16. Application of this Aphorisme.

THe consideration of this Aphorisme giveth a checke to the slightnesse of our sorrow for sin, a sigh and away; we must feed this sorrow, and wish with the Prophet that our heads were con­tuall and unemptiable fountaines of teares, Ier. 9.1. but how soon are our teares dried up?Metaphora a matribus, quae & oculis la­chrymas ab­stergere solent. Par. If this plaister of sorrow begin to smart a little, presently we pluck it off, and think it is enough, whereas we should let it lye ontil it be throughly healed, which is not til death, when as all teares of worldly sorrow, so these of godly sorrow shall be wiped away, and with Gods own hand and handkerchife, Rev. 7.16. It shall be done as mothers do when their sucking chil­dren cry.

As David cried out vehemently O Absolon, Absolon, so ought we to cry, O England, England: but very few are marked on their foreheads with the letter Tau, Tau. Montan. Signo salutari. Jun. as with a signe of safety, because they mourne for the sinnes of the Church. I feare too many are of the disposition of the old Romans, and unconverted heathens, Rom. 1. verse 32. who knowing the judgement of God, (that they which commit such things are worthy of death) not onely do the same, but have pleasure in them that do them, yea too too many old sin­ners who have spent their strength in the service of the devil, and cannot now through weaknesse run a hunting after their youthfull pleasures, yet love to sit on a stile, and see others follow their plea­sures with greadinesse.

These neglecters of private and publicke humiliation, for their personall and nationall sinnes, are the great criers out, and fighters against a thorow Reformation;Capt. [...]. a Cavalier Captaine at Gains­borough, confessed after his guts came out, that he took up Armes against the Parliament, because the Parliament did fight for a re­formation of Religion.

Lastly, the consideration of this Aphorisme is of use by way of exhortation, it is as a spurre in the sides of such as are backward to begin, [...]. Gr [...]g. and dull to go on in the duty of repentance: seeing this hu­miliation is not onely a part of repentance, but also it is the next way to secure our selves from the storme and wrath to come. Ezek. 9.6. Slay utterly old and young, both maides, and little children, and women, but come not neer any man upon whom is the marke. These are times of danger, and if you would be marked out for security on the forehead, labour to have the signes of godly sorrow appeare in your eyes, weep as David did, Psal. 119.136. Rivers of waters run down my eyes, because men keep not thy law, David did grieve much for the sinnes of the Jewes, and other wicked men. Gregory giveth a motive hereunto, [...]. Gregor. because to grieve for other mens sinnes is to wash away his own filthinesse; he is not cleansed from his own filthinesse, that delighteth in his own wickednesse: what will then become of a world of prophane men, that are carried on with the persuit of sin, from which they will not be plucked? the drun­kard wil have his cups, and the adulterer his queanes, and the chap­man his false weights, they are so far from this dislike and sorrow for sinne, that they like, love and rejoyce in nothing but sinne, they hate the godly Magistrate that would punish them, they distaste the faithfull Minister that doth reprove them, and fight against that [Page 69]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, ne (que) impo­na [...] nobis Ch [...]stiana reli­gio. Aug. Jumentorum mo c. Cassiod [...] and this is a maine ground of our Anti-Parliament war this day in England, if the Cavalliers would speake plaine English, and shame the Devil, as one did. Psal. 2.2, 3. Here we finde a combination, an association against Christ and his Disciples, and what is the ground of this confederacy? it is laid down in the 3 verse, Let us breake their bands asunder, and cast away their cords from us; That is, let us breake the bands of Christ and his followers, wherewith they would restraine us, that so we may be at the more liberty, for Christian Religion in the power and purity of will bound and binde us, so as we shall not have elbow [...] to sinne at our pleasure: thus like so many Brutes they de­sire to pluck their necks out of Christs yoake and coller. Is it thus with you (my Masters) then beleeve it, and much good may it do you, He that sitteth in the heavens shall laugh, the Lord shall have you in derision. He will speake to you in his wrath, and vex you in his sore displeasure. He will breake you with a rod of Iron, and dash you in peeces, like a potters vessell. Be wise now therefore O ye Kings, be instructed O ye judges of the earth. Serve the Lord with feare, and rejoyce with trembling; kisse the son lest he be angry, and ye perish from the way, when his wrath is kindled, yea but a little.

What is the English of this exhortation of the Psalmist but this,Apprehendite disciplinam. Francisc. de Puteo. Nisi enim & vos resipueri­tis, & a sediti­onibus intes [...]ina bella succon­dentes cessave­ritis, & Deum operibus placa­re sestinave [...]i­tis, graviora pa [...]emini. Theoph. Ar­chiepise. Bul­gariae, in Lu­cam. 13.2. which you finde in this Parliament Ordinance for Repentance, which in the last place consisteth in a thorow reformation, and is here meant by kissing the Son?

Or if you like the counsell of an Arch-Bishop better then the exhortation of the Prophet David, or of God himself in the second Psalme; Then repent, for except you repent, and be deeply hum­bled for your sinnes, and cease from your seditions, whereby you have kindled an intestine or Civil warre, and labour to pacifie God, and that with speed, you must suffer greater punishments then yet you have suffered.

We are bidden alwayes to rejoyce, Phil. 4.4. Obj. How then can we sorrow alwayes and so deeply for sinne?

Sol. Let the Repentant alwayes sorrow for his sin, and yet rejoyce alwayes for his sorrow.

CHAP. XVII. Reformation.

THe third and last part of Repentance, its a Reformation,Semper doleat poenitens, & de dolore gaudeat. as it appeareth by these words in the Ordinance,

And likewise the necessity of a Personall and Nationall Reforma­tion, and shall publish this Ordinance concerning the same. Pa [...]l O [...]d. N.

Now this Reformation doth accompany Repentance, as an amendment and a restauration doth goe along with a successefull remedy, by vertue whereof the sick party is cured of his distem­pers.

CHAP. XVIII. Application of this Aphorisme.

EXamine the truth of thy repentance by the Reformation.

A man may with Pharaoh and Iudas confesse his sin, a man may weep with Esau, because of his losse 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 confesse sin freely and fully, when he is humbled for his sin deeply, and doth detest all sin seriously, and addeth to all a thorow refor­mation in his life and conversation, and doth desire it in the Nation where he liveth and in all Kingdomes where God is dishonored, now doubtlesse such a man is a true convert, though still he be like Iacobs sh [...]ep,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 personall Reformation speake even unto many Parliament Physitians themselves, who since their Protestation and the putting out of this Ordinance exhorting all to the duty of Repentance, (as the onely remedy for these present calamities) have forsaken their station, and are turned rather di­stemperers then healers of the nation, or to use the sacred phrase of holy writ, [...] dogma­tum. Hieron. In [...]st medici, & sonatores malo [...]nm om­nes. LXX. Physitians of no value, Iob 13.4. or the embracers of false opinions; Unjust Physitians, and the healers of sins, not of a sin-sick 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, &c. except thou repent.

Lastly, this thorow Reformation speaketh sad things to all pro­phane wretches that lye wallowing in the mire, and live in the dayly practice of grosse sins, that may say, I was a swearer and so I am still, I was a prophaner of the Sabbath, a scoffer, and a mocker of all goodnesse, I was covetous, a drunkard, an uncleane person be­fore those publick dayes of Humiliation, and so I am still. Thou wretch that hast thy leprosy still sticking in thy forehead, wilt thou [Page 75]ever bragge that thou hast washed thy self in this Iordan? Thou that hast an Ethiopian-hide, tanned in the sun of thine own scorch­ing concupiscence, and the Devils fiery temptations.

Thou that hast the Leopards spo [...]s, 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 thy self, God is not mocked, whatsoever a man soweth that shall he reape, for he that soweth to the flesh, shall of the flesh reape 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 remaine in their pure naturalls, and blesse themselves in their outward honesty, and glory in this, that they were alwayes the same, which is just to glory in your shame: for what is it but a plaine 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 bu [...]ldings of their civil vertues: 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 naturall po­pery, void of all heart and heate of true devotion;De integro cre­ari. Jun. Esup [...]rnis, Var. [...] Montan. they must be borne again or else they can never see the Kingdome of God, Iohn 3.3. this new birth is a new creation, whereof God is the on [...]ly authour Gal 6.15. Its called a new creature, or as the word signifieth a new creation.

Lastly, be perswaded to sweat out a personall alteration, for not onely the Parliament of England, but the Parliament of Heaven doth require it, Iohn 3.3. the word Againe 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 spirituall regeneration, or else thou canst ne­ver be saved. Though thou must be saved onely by faith in the point of justification, yet thy faith must be justified by the reforma­tion, otherwise it wil prove but presumption, and a dead faith, Iam. 2. Its true as the learned determine, that we are saved solely by faith, but not by a solitary faith, onely by faith,Fide sola, non fide solita [...]ia. Ex suis enim quis (que) op [...]ibus justificabitur, non pr [...]mo­rum. Theoph. but not by faith alone that is without good workes, content not thy self 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 perswade you to help forward the Nationall Reformation which is necessa­ry [Page 76]for our publicke preservation; but I will leave it till afterwards. So much of the fourth part of this Parliament physicke.

CHAP. XIX. The time when this physicke is to be taken, its presently.

ALL his Majesties subjects in this Kingdome of England are to be excited and stirred up speedily to lay hold upon this onely and unfailing remedy of Repentance. Parl. Ordin. R.

CHAP. XX. Application of this Aphorisme.

THis Aphoisme condemneth the self-murdering folly of the greatest part of this declining and sickly age, wherein very few doe seriously think of death, and preparation for it, till the doore of hope be shut against them, as against the five foolish Vir­gins, [...] poe­nitendi. The­oph. Archiep. Mat. 25.9. when to get the oyle of Faith and Repentance will be too late. What greater folly in the world, then to prefer Hell before Haven, the Devill 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 messe 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 polititians, which labour not to get the oyle of vertues into their soules and lampes.

Lastly let every man be perswaded to repent and amend, and that speedily, here is no delay for young men and maydens,Non solum va­nus, sed [...] Parisiens. for every man at his best estate is altogether vanity, yea vanity it self. Again, repent for the kingdomes sake; Repentance is not only profitable to thee, but to thine, yea to the whole land, if ten Righteous men had been found in Sodome and Gomorrah, the Lord would have spared those Cityes for those ten penitent sinners sake. Now there is no man Righteous, [...] nam (que) 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 then 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 losse of the Kingdom in hazard,Varab. Jun. through thy impenitency. There is much power and vertue in unites, Ier. 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 [Page 79]determine, but sure I am, from this and other places,Non est, crede mihi, sapientis dicere, Vivam. Sera nimis vi­ta est crastina, vive bodie. Martial. that one man may do much good or much hurt. Eccles. 9.18. But one sinner destroyeth much good. O deare brother or sister, be not thou this one impenitent sinner for the Kingdomes and thine own sake. Re­pent, Repent to day, and stay not till to morrow.

The potion of Repentance is to be taken without delay.

CHAP. XXI. The Maladies and diseases of the Nation or body Politicke.

THese Distempers are so many sinnes, Parl. Ord. M. as it appeareth by the Par­liament Ordinance.

CHAP. XXII. Application of this Aphorisme.

THe Consideration hereof is of use by way of Informati­on.

If Englands sinnes and diseases be infinite, never wonder Eng­land is so sick and ill at ease as it is, the Lord helpe us, but rather stand and wonder that its no worse with the Nation then it is this day.

The wages of one sinne is death, yea all kind of death; the merit of the least sinne is the greatest punishment: Englands sinnes are not onely infinite, but hainous in nature, more heavie then the sands on the Sea-shoare; yea, they are aggravated with many cir­cumstances, and are subjectated in the whole Kingdome, there is not one man that sinneth not, No not one, Psal. 14. And therefore stand and admire (O all yee Nations) at Gods favourable dealing with England, we with Capernaum have beene exalted to Hea­ven, and therefore have deserved to be brought downe to Hell because of our Impenitencie.Ideo vos 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 onely have I knowne of all the Families of the earth, therefore I will punish you for all your iniquities: Because you have beene more ingratefull to me, then o­thers that have not enjoyed so many mercies from me; Therefore I will punish you more sharpely then any other Nation. But, blessed by God, we cannot find by his actions, that he hath said such words against this Land and Nation.

If Englands sinnes be Englands diseases, then that Parliament, that Armie, that Discipline, that are most against sinne, and sight most against Poperie, that Parliament, that Armie, and that Dis­cipline, are most sutable to Englands necessities, and are likely to be the best Physitians and Surgeons to cure and heale a woun­ded and sin-sick Nation, for when the causes are removed, then the effects will cease.

Quapropter in adeundis peri­culis consu [...]tu­doö miranda me­dicorum est, qui leviter ae­grotantes levi­ter curant, gra­vioribus autem morbis, pericu­losas curationes & ancipites ad­hibere coguntur. [...]. Amb. Cal. If Englands sinnes be so many, & so great and dangerous as you have heard, then blame not that Great Colledge of Physitians for their using more then ordinary Remedies for so desperate a cure, [Page 83]as the Kingdome hath put into their hands. Its the usuall custome of Physitians so to doe, in dangerous diseases and doubtfull cures.

If every sinne is a disease,Venienti oc­currite morb [...]. then deale with every sinne as with a dangerous and mortall distemper. Stop it in the beginning, runne to the Physitian, acquaint the learned Doctor with it, and follow his direction, this is the next way to have a sound body and a Kingdome in conjunction.

Smiling sinnes are flattering diseases, when with Judas they kisse us, and cry, Haile master, then take heed to thy selfe, they will give thee up into the hands of death, as Judas did Christ into the hands of P [...]late.

If this Aphorisme be true, which doubtlesse it is, then see from hence a ground for Christian-stricknesse and precisenesse as the world calleth it. Sinnes are distempers, distempers are dangerous to the sicke partie, and infectious to others. The plague of the heart which is sinne, is like the plague of Leprosie, its dangerous and infectious, Levit. 13. And therefore we are to shunne grosse sinners, and not to come nigh their dwellings, Prov. 4, 14, 15. Eph. 5, 11. 1 Cor. 5, 11. Its dangerous to sit at the same table, and drinke of the same cup with them.

Now as my Author saith,Peccator ver [...] leprosus est, pri­mo enim in cor­de corruptusest, d [...]inde 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 societie of the Saints, whether he be then fit to come to the Communion, judge yee. Now if it be commendable to shunne infectious companie, sure its praise-worthy to keepe thy soule from spirituall infection as much as thou canst.

Lastly,Solemne League and Covenant, 1643. p. 5. be exhorted to approve of the Solemne League and Co­venant betwixt the three Kingdomes, to endeavour two things of great moment for the cure of this Leprous-Nation. The first is, to endeavour the Reformation of Religion in the Kingdomes of England and Ireland, in Doctrine, Worship, Discipline, and Go­vernment, according to the Word of God, and the Example of the best Reformed Churches: Secondly, to endeavour the extir­pation of Poperie, Prelacie, Superstition, Heresie, Schisme, Pro­phanenesse, and what soever shall be found contrary to sound Do­ctrine, and the power of Godlinesse: (marke the reason) lest wee [Page 84]partake in other mens sinnes, and thereby be indanger'd to receive of their plagues, from whence it appeareth: First, that Poperie and Prelacie, &c. are infectious leprosies: Secondly, that a strict Government is necessarie to preserve the Kingdome from the plague of sinne, and plagues for sinne. Englands sinnes, are Eng­lands diseases.

CHAP. XXIII. The Apothecaries to compound this Par­liament-Physick.

THe Apothecaries,Parl. Ord. E. that according to their Art, are to com­pound this Physick, are all the Ministers and Preachers in the Kingdome of England and Dominion of Wales.

CHAP. XXIV. Application of this Aphorisme.

1. O Yee Reverend Bezaleels, in that sacred Assembly of Mini­sters, whom God hath called to finish the whole worke of his Tabernable, and hath filled with his Spirit in wisedome 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 Apothecarie tempered together, pure and holy, that God may smell a sweet favour in all our publike 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 i'ts worship taught by the Precepts of men. See that all Mini­sters be Preachers of the Gospell, and that all Preachers behave themselves like faithfull Apothecaties in their severall Shops and Auditories, compounding their Spirituall Physicke according to Art, and their prescriptions from that great Colledge of Physiti­ans or else take away their Licences: Be the Physitian never so full of skill or good will, the unskilfull or wilfull Apothecarie may spoyle all.

2. And as for you my Learned Brethren in the Ministery, i'ts 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 worke and direction of the the Apothecarie, who is to be a Regularist as well as an Artist at all times, but especially in these Soule-poysoning and Doctrine-adulterating dayes. Mind more your Shops, compound more & bet­ter Physick 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 Soules then the bodies of your customers,Eccl. 10.1. and aime more at their health, then at your wealth: and take heed (my Brethren) that you mind not mans Traditions and Inventions, more then the Com­mandements and prescriptions of the Lord Jesus Christ that great [Page 87]Physitian of our Soules; Who came not to call the Righteous, but sinners to Repentance, Math. 9.13.

3. Before I can conclude this Aphorisme, I cannot satisfie my selfe with silence in these loquacious times, wherein many Patients thinke themselves so skilfull, as that they begin to teach the most learned Galens in our Kingdome, nay, in the Christian World, how to cure not onely themselves, but the Sin-sick Nation.

My Masters, I love not to dip my Pen in that Ink-horne, which hath too much Vineger mixed with its Inke; yet give me leave in love to tell you, That if the happ [...]e Conjunction of those two great Assemblyes in our Kingdome; the one, of State-Physicians, the other, of Spirituall Pharmacopolists, cannot make a Compo­sition to please your Palats, I feare you have lost your Spirituall Taste through the strong distemper of Schisme. Thinke not, that I [...]ye God to a Parliament, or a Synod, or to a Generall Coun­cell; for God is a free-Agent, and these have and may erre: yet the God of Order, for the avoiding of Confusion, Act. 15. hath tyed private spirits more to such Generall Assemblyes, then them to your un­derling thoughts and unlearned opinions.

To conclude (deare 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 thinke of himselfe more highly then he ought to thinke, but to thinke 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 sobernesse. I doe feare,Act. 26.25. I cannot but feare, and I pray God I may not say with Job, The thing which I greatly feared, is come upon me: I say againe, I doe feare,Iob 3.25. and I cannot but feare,Prov. 18.19. that a Brother offended will be harder to be wonne then a strong Citie, and that their Contentions will be like the Barres 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, fulfill yee my joy, that ye be like-minded, having the same love, being of one accord, of one minde. Let nothing be done through strife or vain-glory, but in lowlinesse of minde let each esteeme other better then themselves. Looke not every man on his owne things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus, &c. 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.

CHAP. XXV. The Apothecaries Shops.

THe Apothecarie Shops wherein this Spirituall Physick is to be had,Parl. Ord. N. are the severall Auditories and Congregations of the Ministers and Preachers of Gods Word, as it appeareth in the Ordinance.

CHAP. XXVI. Application of this Aphorisme.

LEt me speake one word to my fellow Artists; and what I shall now say to you, God give me grace to practice. Behave your selves like good Apothecaries, and Masters of your Craft, in your Shops; be well acquainted with Spirituall Simples, be well vers'd in the sacred Text, turne over old Bills of former Patients; Con­sider what Physick is most sutable to our Malignant humours in the Body Politique, and make your Compositions with such In­gredients as may be most successefull in these Delinquent times; carry your P [...]tions to your Patients,Sermone Do­ctrinae aluntur animae, sive operum exem­plo, quo vivere oporteat, Archi­episc. Bulga. perswade them to take the Catholicall Medicine of Repentance, and tell them its no worse Physick then you take your selves; for you may helpe to cure others, not onely by your wholesome words, but also by your good example: such an one, saith my Author, is onely fit for the Ministerie.

Let not your Medicine be so dubious as they have beene 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 poysonfull: 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 speake in the next place to the people of God in this Kingdome of Old-England, as a Reverend Father not long since spake to the people of God in New-England, and that is by way of reproofe, and in his very words.

‘The use in the second place, serveth to reflect a just reproofe therefore upon any that shall despise or neglect the publique 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 voyce of God, and that without contradiction to the holy Saints and Angels: if there­fore the publique Ordinances be undermined and borne-witnesse against by any, that commeth not from the spirit of these Angels, but from some evill root in the hearts of the sonnes and daugh­ters [Page 91]of men, the report whereof is a vexation of spirit to heare.’ Thus farre the said Author.

The same Autho [...] [...]yeth downe a good ground for what he hath said, in the proofe of his Doctrine in his second reason,Pag. 7. and its this: ‘A greater power of Gods voyce is felt under the pub­like Ordinances, then in private Administrations.’

To conclude, Let me speake 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 comming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soone 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 onely 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 Jugling in the world, whereof we are to take heed.

1. The first is by spirit,Per Spiritum. by spirit he understandeth fained pro­phesies, 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 its taken from the sub­tiltie of the Devill, which is this:Ut fucum sim­plicibus face­rens. Its the custome of the Devill to change himselfe into an Angell of light: This title impostors steale 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 its by word,Per Sermonem. whereby we are to under­stand any kind of Doctrine, which false Doctors doe insist on by their reasons, and conjectures, and pretences, that they may per­swade men to believe their fictions.

3. The third Cheat is by an Epistle,Per Epistol [...]m. it was an old custome to bring in a falsehand, and Letter for a testimony.

Thinke not deare Brethren, that I speake thus to quench the Spi­rit of God in you; no, God forbid: the Lord multiply his graces in you, and poure his Spirit more abundantly on you: but I write 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. [Page 92]and deceiveth it still. Believe it, the Devill is as very a Devill as ever he was: Therefore with Peter and John, goe up into the Temple together, at the houre of Prayer, A [...]. 1. and forsake not the assembling of your selves 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.

CHAP. XXVII. The ends of prescribing this Physick to the Kingdome.

THe ends aimed at,Parl. Ord. T. in the giving and taking this Parliament Physick, are three especially.

• 1. Peace.
• 2. Glorie.
• 3. Prosperitie.

CHAP. XXVIII. Application of this Aphorisme.

EXamine the truth of your Repentance by the former signifi­cations of the word Repentance.

1. Doth thy Repentance spring out of the Radix and Root Cha [...]am? Assimilatur e­nim filiquis peccatum, dul­cedinemhabens, & asperitatem. Theoph. Then thou art wiser then before; thou art conscious of thine owne former folly, as the Prodigall was, when hee left his Trough and Swines-meat, his sinfull and huskie pleasures, and went to his Fathers Diet, being come to his right and ripe wits, Luke 15.16.17. This new Diet of the Prodigall, its Bread from Hea­ven,Divinis myste­riis, & divino pane communi­cans. Theoph. the Mysteries of Salvation, the Word, and Sacraments. Is it thus with thee (Christian Reader?) Doest thou now with the Bee, finding an emptinesse in all these Terrene flowers, even in their glorie and Spring-beautie and May-sweetnesse, flee to some other, untill it be a better flower, which are the Promises in the Fields of the Old and New Testament? And from thence dost thou suck the Honie of divine knowledge and consolation, then its a signe thou art wiser then a naturall and impenitent foole.

2. Doth thy Repentance grow out of the Root Nacham? Then thy minde is changed, thy judgement altered, with griefe for thy former mad [...]esse.

3. Doth thy Repentance arise from the Root Shobh? Then thou doest with the Prodigall returne to thy heavenly Father,Longinqua Re­gio est oblivio Dei, Aug. from whom thou didst goe, into the farre-Countrey of Oblivion, forgetting God, thy selfe, and the end wherefore God gave the Talent and Portion which thou hast. If it be thus with thee, then thou art a true Convert, blesse God for it: but if thou art the old man still, a Swearer, a Whore-master, a Drunkard still,Quam diu male agebat, extra seipsum erat: & non manebat in sua ratione. rest not contented in serving thy base Swinish lusts, but labour to repent; for all the while thou livest in sinne, thou art beside thy selfe, and livest in Bedlam. It may be thou hast high thoughts of thy owne wit as the Sluggard, who thinketh himselfe wiser then seven men that can render a reason, Prov. 26.16. Yet thou art a sluggish foole still, if thou doest not arise out of thy Bed of Se­curitie and Idlenesse, and labour to worke out thy salvation with feare and trembling, by getting the Oyle of grace into thy Lampe and heart, Matth. 25.

CHAP. XXIX. The Motives to take this Parliament-Physick of Repentance.

THese Motives are contained within this Ordinance vertually, and inclusively, though not formally and plainly set downe.

CHAP. XXX. The Application of this Aphorisme.

IF Parliament Physick be allu [...]ing Physick, I hope I shall not need to inculcate the constant pra [...]tice of this dutie: yet see­ing mans nature is backward to any thing that is good,Parl. Ord. N. and that in the Ordinance I am injoyned, earnestly to perswade the publike practice of this gererall acknowledgement and deepe Humiliation for the forenamed and all our Nationall and Crying Sinnes: Give me leave to spend a little time in the performance of this taske. I might borrow many Motives from other Authors both old and new; but its needlesse, seeing there is a sufficiencie of Arguments in this Ordinance, perswading the thing it selfe. And therefore, that we may not be perswaded to goe on, let us looke backe like Janus with two faces, to what hath beene said in the Division, Explanation, and Application of the same. Now for a more di­stinct proceeding in this Application, Looke orderly on every Aphorisme, and thou shalt find it an enticing object to Repen­tance.

1. Cast thine eye on the first Aphorisme, pag. 1. And there the [Page 100]Author of this Medicine will entice thee. The Author is not an unknowne Empiricke, but an old and well knowne Physitian, who hath done many Cures and great ones for thy fore-fathers, in Henry the eighth his time, in Edward the sixth, and Queene Elizabeth's dayes,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 beene hindred by many impatient great ones, who would not help forward, but hinder the worke of the Lord, Nehem. 3.5. By how much the greater many are in place, by so much the lesser they are in Grace. My Author giveth a good reason for their badnesse, which is the abuse of their greatnesse; And therefore its observed, that God in all Ages hath done the greatest things, by the most contemptible meanes, 1 Cor. 1, 27, 28. Psal. 8.2. My Author on that Psalme faith, That by Babes we are to understand such as are little in qualitie, and worldly esteeme 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: & hi sa­pientiam veram impugnant, Aug. Gloss. was fulfilled in the 21 Chapter of Matth. when the chil­dren cryed, Hosanna to the Sonne of David, verse 15.16.

Obj. Many great and wise men seeme to be defenders and Pa­trons of Religion.

Sol. Its true, so they doe, and yet many times are the greatest enemies to it.

The Consideration whereof, may serve to take away the scandall of these Parliament-disgracing times, because but few of the Lords put their necks to the worke of their Lord, Ne­hem. 3.5.

But to returne from this digression, be perswaded to like of this present potion for the Authors sake; shall I use Motives to this Motive? Then consider these particulars following.

First,Plus vident oculi, quam oculus. They are many. Its a Colledge of Physitians, the doubt­ing patient is perswaded to doe more then he did thinke to have done, when he understandeth that its the judgement of the most learned and greatest number of Physitians, that such a Medicine should be taken.

Secon [...]ly, They are not only many, but also mightie Physitians, in regard of power and skill. If you will not take it by faire perswasi­ons, they may compell an externall submission to their Prescripti­ons, otherwise their power were a power-lesse power, meerly Ti­tular, which were and would prove ridiculous and unprofitable. They are also skilful, they are not only learned, but wel experienced in the distempers of Kingdomes, especially this Nation, having beene patients themselves about sixteene or seventeene yeares, in [Page 101]a more then ordinary manner and measure, witnesse their owne Declarations, they are also on the top of the Beacon, and have bet­ter Intelligence and Cognizance then others, who have not the same Information for illumination.

Thirdly, They are not onely mightie, but also faithfull, A sure friend is tryed in a doubtfull matter, When others have deserted the cure, desiring the death of the patient, these have stood to it, even to the hazarding of their owne Estates and Lives. I am confident, that never did any Parliament in England venture more desperate­ly for the publike health of this Kingdom then this hath done, wit­nesse the threats of Malignants, and a Popish and a Delinquent Armie on foot in this Kingdome, in opposition to the Parliament, as appeareth by the Votes of both Houses at severall times, and on severall occasions.

Fourthly, They are not only faithfull, but also Religious Physiti­ans, who make a conscience to keep a good [...] towards God and all men.Maii 5. 1641. Sept. 39. 1643. This appeareth by their [...] and late Cove­nants and by this present Ordinance [...] Exp [...]anation and Ap­plication. If I may write what I think [...], and thou mayst read what I write, I am perswaded (and let not my Pen know flatterie) this, this present, though contemned Parliament, is as Pious, Loyall, and charitable a Parliament, as ever England had since it was a Habitation for reasonable creatures,Pol. Virg. lib. 1. pag. 18. Guildas. which was soone after the Flood of Noah as learned Historiographers thinke: they are the more culpable who have perswaded our Soveraigne to absent him­selfe from it,Hinc illae [...] chrymae. which hath caus'd no little heart-smart in the Loyall breasts of King Charles his true, though scandalized Subjects.

As I said before, so I say againe, these Physitians are Pious, they are not heathen Physitians, such as Chyro, Aesculapius, Apollo, Hippocrates, or Galen, Ovid. lib. Mo­tam. who were the most ancient and inventing Physitians, as their friends call them.

Obj. So are the York and Oxford-Physitians, are not they many, mightie, faithfull, Religious men, and State-Physitians?

Sol. 1. This Ordinance, wherein the onely remedie for these present Calamities is contained, came from the Lords and Com­mons assembled in Parliament, and not at York or Oxford, and was Printed at London by Order from the Lords and Commons assem­bled in Parliament, as you may see in the beginning of the same.

Sol. 2.Non ea est me­dicina, quum sanae parti cor­poris scalpel­lum adhibetur, & integrae; carnificina est [...]ta, & crudeli­tas, Cicero pro Sest. I will not be tedious, and therefore I will conclude with Cicero, that is no remedie, when the Surgeons Instrument, where­with he letteth blood, is put to the whole and health-full part of the bodie in stead of the part to be lanced: no saith he, this is the Physick of a Cruell hangman.

Fifthly. They are most Loyall Physitians, witnesse their Protesta­tions, Covenants, and Messages, They doe not onely labour to cure the stomack by purging the head, but likwise to cure the head by cuting the stomack,Parl. Ord. Prine. and inferiour parts of the Body-politique; witnesse this present Ordinance, Ex [...]orting all His Majesties good Subjects to the dutie of Repentance, that so at length we may obtaine a firme and happie peace, both with God and man. I know not wherein a Parliament should declare more Loyaltie to a Prince, except they should fall from their owne stedfastnesse and so betray their trust, which were the greatest Disloyaltie in the world.

Sixthly,Nervus qui­dam à corde ad digitum medi­cinalem profi­ciscitur, Ma­crob. lib. ult. S [...]o t Extract. P. 7. They are most charitable Phystians, witnesse their sparing Delinquents, even unto publique hazard. I beleeve their intentions are good I wish the successe may be answerable, yet this Mercie to others must be bounded with publique safetie, as appeareth by the Reasons given to Queene Elizabeth of happie memorie, and that by the Parliament, concerning the spee­die execution of the Queene of Scots. The which Reasons, because they are verie necessarie for these times, and not commonly knowne,Anno 1586. Regni 28. give me leave to transcribe out as I find them in a short Extract of such Reasons as were delivered in a Speech by M. Ser­jeant Puckering Speaker of the lower Horse, before the Queenes most Excellent Majestie; the Reasons are eight or nine.

1.From the dan­ger of the o­verthrow of the true Re­ligion. Its most perillous to spare her, that continually hath sought the overthrow and suppression of the true Religion, infected with Po­perie from her tender youth, and bring after that a confederate in that Holy League when she came to age, and ever since a professed enemie against the truth.

2.A Popish Queene is very dange­rous. She resteth wholly and fully upon Popish hopes to deliver and advance her, and is thereby so devoted to that profession, that as well for satisfaction of others, as for feeding of her owne humour, she will supplant the Gospel, where, and whensoever she may, which evill is so much the grea er, and the more to be avoyded, as that it slayeth the [Page 103]very Soule, and will spread it selfe not onely over England and Scot­land, but also into those parts beyond the Seas where the Gospell of God is maintained, the which cannot but be exceedingly weakned by the defection of this noble Iland.

1. As the Lydians said, Unum Regem agnoscunt Lydi,From the pe­ril of the State of the Realm. duos au­tem tolerate non possunt. So we say, Unicam Reginam Elizabe­tham agnoscunt Angli, duas autem toletare non possunt.

2. As she hath alreadie by h [...]r Allurements, brought to destructi­on moe Noblemen and their houses, together with a greater multitude of the Commons of this Realme during her being here, then she should have beene able to doe if she had beene in possession of her owne Crowne, and armed in the field against us, so will she still be the con­tinuall cause of the like spoyle, to the greater losse and perill of this estate, and therefore this Realme neither may nor can indure her.

3. Againe, She is the only hope of all d [...]scontented Subjects, she is the foundation whereon all the evill disposed doe build. She is the Root from whence all Rebellion and Treacherie doe spring: And therefore whilest this hope lasteth, this foundation standeth, and this root liveth, they will retaine heart, and set on foot whatsoever their devices against the Realme, which otherwise will fall away, dye, and come to nothing.

4. Mercie now in this case towards her, would in the end prove crueltie against us all, for there is a certaine Cruell-Mercie,Nam est quae­ [...]am crudelis misericordia. and therefore to spare her is to spill us.

5. Besides this, it will exceedingly grieve, and in a manner deadly wound the hearts of all the good Subjects of your Land, if they shall see a conspiracie so horrible, not condignely punished.

6. Thousands of your Majesties most Liege and loving Subjects of all sorts and degrees, that in a tender zeale of your Majesties sa­fetie, have most willingly, both by open Subscription and solemne Vow, entred into a firme and Loyall Association,So now. and have thereby protested to pursue unto the death, by all forcible & possible means such as she is, by just sentence now found to be, can neither discharge their love, nor well save their Oathes, if your Majestie shall keepe her a­live, of which burden your Majesties Subjects are most desirous to be relieved, as the same may be, if Justice be done.

7. Lastly, Your Majesties most loving and dutifull Commons doubt not, but that as your Majestie is duly exercised in reading the Booke of God, so it will please you to call to your Princely remem­brance, [Page 104]how fearefull the examples of Gods 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 Kingdomes, for sparing those wicked Princes, whom God had delivered into their hands, of purpose to be slaine by them, as by the Ministers of his Eternall and Divine justice, wherein full wisely Solomon proceeded to punishment, when he tooke the life of his owne naturall and elder brother Adonias, for the onely intention of a marriage, that gave suspition 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 minde of many prejudicate opinions and thoughts about the pre­sent Parliament, for the publique safetie of the three King­domes. For thou seest, that the Parliament of England this yeare 1643. doth no more against Malignants now, then the Par­liament 1586. did against a Popish Queene then; and that upon the very selfe-same Reasons, as appeareth in their Wri­tings.

Christian Reader, I cannot let thee goe, without acquainting thee with the Queenes Answer to these Reasons; much sweet­nesse may be sucked out of every word: Her Answer is this, verbatim.

As touching your Councels and Consultations, I conceive them to be wise, honest, and conscionable; so provident and carefull for the safetie of my life, (which I wish no longer then may be for your good) that though I can never yeeld you of Recompence your due, yet shall I endeavour my selfe to give you cause, to thinke your good will not ill bestowed, and strive to make my selfe wor­thie of such subjects. And now for your Petition, I shall pray you for this present, to content your selves with an Answer without Answer. Your Judgement I condemne not, neither doe I mistake your Reasons, but pray you to accept my Thankfulnesse, excuse my Doubtfulnesse, and take in good part my Answer answerlesse: Wherein I attribute not so much to my owne Judgement, but that I thinke many particular persons may goe before me, though by my Degree I goe before them. Therefore if I should say, I would not doe what you request, it might peradventure be more then I [Page 105]thought: And to say I would doe it, [...]ight perhaps breed perill of that you labour to preserve; being more then in your owne wisdomes and discretions would [...]eeme convenient, circumstances of time and place being duly considered.

Here Christian Reader, thou seest how Queene Elizabeth did speake to her great Councell of State, very respectfully, thankeful­ly, and humblie though they did enter into a firme & Loyall 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 Kingdome, to speake more honourably, to, and of the Parliament, of whom no dishonourable thing is to be thought or spoken, according to the good and old Maxime and Rule for Parliament-language.

Seventhly, They are most likely to cure the distempers and soares of this great-spittle and sin-sick Kingdome. I say, though its possible for them to erre being men, and not guided by an In­fallible spirit, yet its more likely they should not erre then other Councellors of State, though very wise and learned men, because they are not onely 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 then all in the Kingdom besides, who are not called to this great Worke 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 pub­like good of Kingdomes. 1 Tim. 2, 2. Psal. 65, 2. Jam. 5.16.

Eighthly, Because they are Authorized Physitians,Ut deinceps quicquid ad Ren publ. bene gerendam, ejus­que conservati­onem deliberan­dum foret, illud ad concilium referretur, Pol. Virg. l. 11. they have the Kings broad Seale to their Writ, by vertue whereof they are cal­led together; not onely to consult how to governe, but also how to preserve the Common-wealth in health and safetie. So that up­on the matter, the end of their meeting is, that the Common-wealth may take no damma [...]e. I am informed, that the Writ whereby the Parliament is congregated together, runneth after this manner before mentioned.

To summe up all in a word,Nuxquippe In­dica [...] refertae, in societate ser­vatur, (quam cunens tum temporis glori­abundus, mihi ostendebat) qu [...] Regi, exemplo [...] parabitur Pharmatum, Romes Master-piece, pag. 18, 19. thy Physick must come either from London or Oxford. Now consider with thy selfe, but doe it seri­ously, in which is it most likely the best and most trustie Physiti­ans are to be found, I hope thou wilt not looke for good Physick from such as would have poysoned Queene Elizabeth, and would [Page 106]have killed King James, [...] have [...] up his Parliament, I hope thou canst not expect it from Politique Neuters as side with such as have prepared an Indian [...] most s [...]pe poy­son for the King after the example of his Father; if he will not consent to the Papists now in Armes in England and Ireland; O Lord preserve King Charles, who is now in great danger a­mongst the Papists, Lord so blesse me, as I desire thee to blesse my King.

CHAP. XXXI. An Answer to some Objections, made against this great Colledge of Physitians.

BEcause discontented men cannot for shame cavill against Par­liament Physick, which is Evangelicall Physick, and men must denie the whole Bible if they gaine-say Repentance; Therefore they fall a cavilling against the Physitians, being unwilling to take, their Physick, but this shift will not serve their turne in the day of death and Judgement. Their Objections are many, but to little purpose, I will name one or two of them, which seeme to have most reason and strength in them.

1. Obj. This Parliament is a Schismaticall Parliament, in go­ing about to Reforme 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 Reforme things amisse established by Law.

Secondly,Solemne League and Covenant, p. 5. They doe but desire to Reforme 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 Oathes, [...] Schis­ma, quo [...]. Musc. de Schism. and under their owne hands. Now this is a good Schisme, whereby a Kingdome is brought into a neerer Confor­mitie to the will of the great God, for hereby an evill unity and concord is broken: So Christ was the greatest Schismatick in the world and his Disciples, as my Author calleth them, and his Rea­son is good; for saith he, They did cut asunder the unitie of the Jewish Church: and such a Schismaticall Church is ours and such Schismaticall Parliaments were many of our best Reforming Par­liaments, when they did fall off from Rome, and divided [Page 107]themselves from the Malignant Church of Anti-christ.

Thirdly, Though this Parliament hath done more then others have done in the Poynt of Reformation: yet, what have they done more then other Parliaments would have done if they might have answered their owne desires, and the many Petitions of the King­dome of England put up to that great Assembly, still to be seen? So that this present Parliament do but sweat and fight out what others have wished and endeavoured, though not in the same manner and measure, not meeting with the same necessities.Rebus sic [...] tibus. And truly my Bre­thren, to speake what I seriously thinke, a more thorow Reforma­tion is of absolute necessitie in this Kingdome, in these regards and many more.

1. Because many have more knowledge then they had and they cannot swallow what formerly they have concocted: I wish with all my heart we may not be too scrupulous; but certainely, there is just cause why the Parliament have done as they have, in the point of Reformation.

2. Because that many did make use of our Ceremonies as of a Shooing-horne, to pull on Poperie withall. Say what you can for Ceremonies, they are but Romes Nest-Egge, for the Pope to hatch his Superstition out of. Not to be tedious, blessed be God for what the Parliament hath done, and the Lord finish his owne worke hee hath began. Let God be glorified in his owne way, in our day of Salvation; and there's an end of the Con­troversie.

Fourthly, and lastly, How that Parliament can be called a Schils­maticall Parliament,Defence of Apologie. which medleth but with things that belong to their Power, I am yet to learne.Jewel, p. 522. Si quid ex an­tiquis institutis, legibusve tel­lendum, ac rur­sus condendum sit, id de concilii sententia fiat, Pol. Virg. l. 11. p. 188. Now its well knowne to such as are not wilfully ignorant, that a Parliament hath power to seek the health and wealth of the Church, as well as of the Common-wealth; and therefore they may detract and adde, as it shall most conduce to the welfare of both. And to speake truth, otherwise their Power and Meeting were to little purpose, upon the matter: The which thing to imagine, were to undermine the Power of both Houses of Parliament, and to tax our Ancestours of much folly, in the Constitution of a fruitlesse Remedie for Politique Maladies.

2. Obj. Never did any Parliament goe about to reforme and cure a Kingdome, so contrarie to the Judgement of the Lords Spirituall and Tempotall, yea, without the consent of many of the [Page 108]Commons, and without a Convocation of learned Divines, as this doth at this day.

Sol. For answer, first, in the first place, its a Prerogative of Parliament,Salus populi, est suprema lex. not to be tyed to former Precedents, but to have a Legislative Power to make new ones of their owne, as occasion shall be offered: for the same Ground remaineth, which is Pub­lique Safetie; that's the Axletree about which all Votes must turne, and the Center to which all Lawes must tend. To this pur­pose, remarkable is a branch of King James his Speech in Parlia­ment,His Majesties [...]st Speech in [...]arl. March 19. Ann. 1603. which is this: The times for making Lawes, are onely in Parliament time; As for the making of them, I will thus farre faithfully promise unto you, that I will ever preferre the weale of the Body, and of the whole Common-wealth, in making good Lawes and Constitutions, to any particular or private ends of mine; thinking ever the wealth and weale of the Common-wealth, to be my greatest weale and worldly felicitie. A point wherein a lawfull King doth directly differ from a Tyrant. His Majesties reason was this: If we take the whole People is one Body or Masse, then as the Head is ordained for the Body, and not the Body for the Head; so must a righteous King know himselfe to be ordained for his people, and not his people for him.

Secondly,Jewel, pag. 520, 521. part. 6. For answer to this Objection. If you consult with M. Harding, he will tell you what the Parliament did in the first Reformation of Religion in England, which consisteth in these particulars:

• 1. The Temporall Lords did forsake the House.
• 2. The Spirituall Lords did likewise except one Bishop, who was counted a foole for his co-working with the Parliament, and breaking the Unitie.
• 3. Very many in the lower house and well learned, did speake a­gainst the Reformation.
• 4. The Convocation of Priests did put up a Bill against the par­liaments proceedings.
• 5. The Parliament chose Divines, and a Solemne disputation was appoynted at Westminster, in the presence of the States of the Realme.
• 6.
  Nihil jam di­ctum, quod non dictum fuit grius.
  The Bishops and Priests did flee from this disputation, and meeting of Ministers, which was called an obscure meeting of a few Calvinists of one little [...]and, from whence (Christian Rea­der) thou seest that there is great similitude betwixt this and the [Page 109]first Reforming Parliament, There is no new thing under-neath the Sunne, Eccl. 1, 9.

I will conclude this answer with Bishop Jewels words to M. Harding, Bishop Jewel, p. 522. pa [...]t 6. ‘If any imperfections shall appeare in the former Parlia­ments, we give Gods thankes for the same that is and trust that for his owne Name sakes, he will confirme that he hath begun. The hearts of Princes, and determinations of Parliaments, are in his hand, Prov. 21, 1. If any thing want, the arme of the Lord is not shortned, he is able to supply the same.’

3. Obj. But this Reforming Physick is given by your great Colledge of Physitians, without the consent of the Master of that Colledge, yea in the way of resistance to his prescription.

Sol. For answer, I confesse no Objection doth lye against Par­liament proceedings, that hath so much weight in it as this hath, were it not for this all were nothing.

Yet in all humilitie,Doct. Reinolds p [...]ine. [...] p. 585. and out of the depth of Christian-loyaltie to my Prince, as Supreme Governour over his Subjects in things Spirituall and Temporall, according to the Lawes of the Kingdome of England; Give me leave to propound (under correction) these few Considerations, in way of Answer to the former Ob­jection.

1. Consideration, whether the Master of a Colledge of Phy­sitians may not be distempered in his own braine, though his heart be never so found and full of life? 2 Sam. 16.1, 2. 1 King. 11, 1, 2.

2. Consideration,Co-ordinata in­vicem supplant. whether this braine-distemper (through ill Aire, and Diet) may not be helped and supplyed by a Colledge of learned and faithfull Physitians that hurt may not be done to the dammage of the patient, according to the ultimate and best inten­tions of the Master of such a Colledge, though for the present it be full ill against his misguided will?

3. Consideration,De principum p [...]riter, atque cater [...] populi commodo, in concilio agatur, Pol Virg. l. 1 [...]. p. 188. whether the constitution of our mixed Mo­narchie doth not reserve in its co-ordination a power of resistance in order to its preservation seeing its mixture is a Medium to its fuller safetie? Otherwise it should want the Office of a meane co [...] ­ducing to its end, which is (Salus populi) the health of the Body Politique.

4. Consideration,Mandamus, quod considera­tis dictorum negotiorum ar­duitate, & per­iculis imminen­tibus, &c. whether the Kingdome be not in imminent danger at thi [...] very time a [...] the King in his Writ of Summons doth te [...]fie, which may cause such a Loyall resistance as may best stand with the felicitie of Head and Body, King and Kingdome.

I know Doctor Ferne, and many others, are of a contrary mind, yet who so looketh on Romes Master-peice, and compareth it with the carriages of Plots in these times, will at length be convinced, that Religion lyeth at the State, and all that is deare unto us.

Its to me more then a nine dayes wonder,Bishop Carl. Thank. Re­memb. Qualis causa, ta [...]is est effectus that such learned men as cannot be ignorant of the Treasonous Plots of unarmed Papists in the happie Raignes of Queene Elizabeth and King James, should once imagine that Armed Papists will fight for King Charles and the Protestant Religion.

5. Consideration, whether His Majesties owne Acts: First, in helping the Rochellers (in case of Religion) to resist their King in a more absolute Monarchie. And secondly, in justifying the Scots in their late resistance, and of the same nature that Englands is at this present, doe not justifie the Parliament in their scandalized proceedings for the publique good of King and Kingdome, in the maintenance of the true Protestant and Reformed Religion.Greg. Thym. pag. 11.

Against

• 1. Jesuits and Professed Papists.
• 2. Delinquents and Patentees.
• 3. Atheists and Libertines.

All which agree in one finall end to betray the Protestant Re­ligion, strict Lawes and the just Liberties of the Reforming-Sub­jects?

6. Consideration whether the old practice of the Ephori in op­posing against the Lacedemonian Kings,Calv. Institut. lib. 4. cap. 20. sect. 31. the Tribunes of the people which curbed the Roman-Consuls, and the custome of the De­marchie in bridling the Senate of Athens, doe not argue that its in the power of the States of a Kingdome assembled in Parliament to Act the part of Guardians for the publique safetie in case of ur­gent necessitie: All these Governments, even by the light of na­ture, did see a necessitie of a selfe-preservation in some cases.

I am not ignorant,Doct. Owen, [...]. D. that a late Writer, who hath bestowed much paines in reading and quoting the ancient and Orthodoxall Fathers for his owne ends making them to call out to Subjects for obedience, and to cry out against the Parliament proceedings in the three Kingdomes, in these Malignant times.

To which Booke I will give this short answer: That not one of all his Fathers doe hit the nayle on the head, they speake not home to the prupose, they come not neere the Marke; some [Page 111]shoot over; some wide; some short: which will appeare plainly by these Considerations.

First, That those Fathers when they spake to Kings and Empe­ours,Non in sensu diviso, sed in sensu compesito did not speake to them as in a Division from their Senatours or Lawes; but governing and commanding according to their Imperiall power and custome.

Secondly, When they spake to subjects it was not in a time of Controversie, whether the States of those Kingdomes might stand upon their owne guard, and seeke the publique good by force of Armes, being in danger of finall destruction for then they should have spoken against the Power of the Roman Senate; which M. Doctor-Bach: can never shew.

Thirdly, They were ignorant of the Government of England, Politia pacti [...] ­nata. Major pars u­triusque con­cessus, Pol. Virg. lib. 11. pag. 188. Bodin. de Re­pub. l. 1. 6. 8. which all the world now knoweth to be a mixed Monarchie and is governed by the Major part of the three Estates assembled in Parliament.

And therefore (Christian Reader) let not these fore-named, or any other Cavalier-Cavils against the Anti-Cavalier Parliament of England, cause thee to distaste their Physick of Repentance, which consisteth of three parts:

• Confession.
• Humiliation.
• And
• Reformation.

CHAP. XXXII. More Motives from other Aphorismes.

2. IN the second place cast thine eye on the second Aphorisme, and thou shal [...] [...] Necessitie a Motive to Repentance: Ne­cessitie is above all Lawes, it commanded the greatest Conque­rours. The all commanding power of Necessitie is better knowne of late, then in the dayes of our Ancessours;Necessi [...] non habet legem. otherwise the King­domes of England and Scotland would not have done some things which they have done, for their owne and the Kings preservation, as they have sufficiently declared

Now this Necessitie of Repentance is two-fold: first, in regard of the [...] of Englands sicknesse, its a mortall sicknesse: [Page 112]secondly,Parl. Ord. P. in regard of the neerenesse of this mortalitie, Englands death appeareth in the present lamentable face of it. Now there­fore, as you desire the life of this English Mother-Church, so be perswaded to take that Remedie which is prescribed in the Ordi­nance, and compounded in this Booke, for the cure of thy selfe, a part of her, and so of her in thy selfe.

If necessitie wil not stirre and remove thee off thy seat of securi­ty nothing can doe it. Necessitie will move the sick party to take Physick when no other argument will prevaile. Consider this ne­cessitie, Act. 2. Luk. 13, 1, 2.

3. In the third place cast thine eye on the third Aphorisme, and it will move thee to Repentance, because Pride is the originall cause of Impenitencie. A proud man is a whole man, and thinketh he hath neither need of Physick or Physitian, Matth. 9, 13 Now spirituall pride is the most contemptible thing in the world and most dangerous: Its the proper sinne of the Devill, the firs [...] s [...]nne that ever was, it cast all the Devills out of Heaven downe to Hell,Damnabitur cum Diabolo, cui non poenites cum Adam [...]. 1 Tim. 3, 6. And therefore labour to Repent, otherwise th [...] pride that puffeth thee up, with high conceits of thy owne righ­teousnesse, will cause thee to fall into the condemnation of [...] proud Devill.

4.Quamdiu spes est resipiscen­tiae in peccato­ribus, cessan­dum non est ab officio nostro, Marl [...]r. In the fourth place cast thine eye on the fourth Aphorisme and there thou shalt espye Possibilitie, a winning Motive to Re­pentance. The hope of a cure doth entice thee patient to use any meanes for his recoverie.

This Possibilitie is three-fold: First, in regard of the Physitian, God is infinite in Mercie: Secondly, in regard of the Physick, its a successefull Remedie: 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, Physitian, Physick, 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 it selfe telleth thee, that its so much the better for thee, there is the more hope and possibili­tie of Salvation; For God is more ready to give Repentance then then art to aske it, Jam. 1, 5. Rom. 10, 12. 2 Pet. 3, 9.

5. In the place cast thine eye on the fifth Aphorisme, and it will move thee to take the potion of Repentance, because thou art sick, thou art under the hands of the Physitians. Indeed if thou wert well then Physick might be rejected, though offered, but its other­wise [Page 113]with thee and the Kingdome at this time, if the skill of the most learned Doctors in the Christian world doe not deceive them in casting Englands state, which I beleeve it doth not.

6. Sixthly, loo [...]e on the sixth Aphorisme, and it will entice thee to Repent: because its the onely remedie that God hath left to Nations brought neere to the gates of Destruction and Despaire; its alwayes successefull. There are many Diseases that pose the best Physitians, and are call'd their shame and reproach, [...]. not so here. Thou canst not be so low brought, but the Receipt of Repentance will raise thee againe. It raysed Rahab a Harlot, A­braham an Idolater, Manasses a Tyrant, Paul a Persecutor, those Magicians called at the birth, and that debauched thiefe 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 prevaile for England.

It cannot be said of any spirituall distemper,Hei mihi, quòd [...] est medicapilis herbis. Ovid. 1. Meta. Sea [...] vetat adhibere medicinam. Cicero ad At­tic. lib. 16. Plurimum me­dicinae contulit Hyppocrates, supremum au­tem fastigium Gal [...]nus impo­suit. as Ovid speaketh of love, that its incurable.

Hyppocrates knew not what to doe in some desperate Diseases, but this Colledge or Physitians have found out a Catholicall 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 its said of Hyppocrates and Galen, Hyppocrates did adde much to the Art of Physick, but Galen did goe farre beyond him and all others, Prov. 31, 29.

Therefore be perswaded to make tryall, what sick person will not doe it, if he were sure his Physick would doe him good? I durst assure thee, thou shalt have cause to say, that its rather the Physick of God, then of man, thou shalt find so much good by Re­pentance.

Its true it will make thee deadly sick upon a Vomit, as thou mayst see in the seventh & eighth Aphorismes, 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 Apho­risme.

7. In the seventh place looke on the tenth Aphorisme, and it will move thee to Repent, because delay is dangerous, and that in a two-fold regard:

First, In regard of the dangerousnesse of the Disease, its mor­tall, Ezek. 18, 4. The soule that sinneth it shall dye; That is, it shall dye the second death by living in Hell. Hell is the grave of a dead, yet ever-living Soule.

Secondly, In regard of the patient, he hath no long time to take this Physick in; its within the compasse of a moment, 2 Cor. 4, 17.Jam paeniten­ [...]ae nullum est tempus Hyla. When the houre-glasse of Time is out, thy Physick of Repentance will be naught, Matth. 25. it was too late to buy Oyle, when the Bridegroome was come: And therefore our most wise and blessed Physitian doth exhort all men to watch, in the use of the meanes,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 commeth in both, vers. 13.

Thirdly, In regard of the Physitian; God will not alwayes, and over-long be dallyed withall, Gen. 6, 3. God did set the old world a time to repent in, which if they passed carelesly, his Spirit should be sheathed no longer, like a Sword in the sheath or Scabberd, 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, &c. Matth. 23. Eccl. 8, 6. Mans miserie is great upon him, because he will not take Quarter while its offered.

8. In the eighth place cast thine eye on the eleventh Aphorisme, it will allure thee to repent and amend, because every sin is a dis­ease, spirituall distemper,Salus animae, est salus totius corporis. and therefore the more dangerous. Men are very carefull of their heads, eyes, and hearts; and shall not men be carefull of their soules? Repentance will cure thy soule, and in curing it, it healeth the whole body also. What greater folly then to take more care for a healthfull body, then a sound and halfe-spirit?

9. Ninthly, looke on the twelfth Aphorisme, and it will entice thee, because thy Apothecaries, who compound this Potion, are thy neere neighbours, who know thy Aylments, and will labour to doe thee as much good as they can, and with as little paine and charge too, as they are able, if they be faithfull Ministers: If not, complain to that great Colledge of Physitians, 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 doe, in whose hands God hath promised to finish his Worke.

10. In the tenth place look on the thirteenth Aphorisme, and it will allure thee with its Propinquitie and neerenesse, thou shalt not need to goe farre for good Physick; doe but frequent the Temple of God, and there thou shalt heare the voice of Wisedome, [Page 115]directing thee what to doe, for thy spirituall good, Prov. 8.34.35. The place of Instruction, its 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 heare Wise­dome speaking to them. But marke to whom Wisedome speaketh, its to such as watch daily at her gates, and wait at the postes of her doores: That is, to such as neglect not the publique Ordinan­ces of God. M. Cotton giveth a good reason for it, and its this;M. Cotton on the first Viall. Pag. 8. 9. Because the Lord doth more clearely reveale himselfe by his Spirit in the publique Administrations of the Church, there he doth delight to poure out all his fresh springs, Psal. 87, last vers. For the Lord commanded the blessing, even life for evermore, Psal. 133, 3. Eter­nall life doth he give in the publique fellowship of his Saints, there doth he confirme their callings to them; looke 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 publique Ordinances, and cause him to sleight them, then ever looke at it, as a manifest delusi­on: For ever dispensation of God doth but enkindle a more earnest lo [...]ging that the Lord should confirme the same by his broad Let­ters-Patents, the publique Word and Sacraments in the Church. Yea so farre doe the Saints of God stand hereupon, that whatsoever is in private brought unto them to beleeve, they will find much adoe to rest satisfied in it, untill they see it confirmed in the publique also: As men will not content themselves with the Privie-Seale, but la­bour to have the Broad-Seale also. Shall men be so carefull for the world, and for temporall patrimonies, and shall Christians take up every motion in private, and sleight publique Ordinances? be not deceived, whatsoever is brought by the Spirit of God unto you in pri­vate, will cause you to seeke for more cleare evidence from his loud voice in publique; where his voice goeth on more strongly and power­fully, convincing the Conscience, and breaking downe all temptati­ons and discouragements that might hinder the comfort of Gods people. Thus farre and farther goeth that exiled Saint.

CHAP. XXXIII. The Conclusion of the whole Worke.

HItherto something hath beene spoken concerning a Perso­nall-Reformation, which is required in the Ordinance, as it hath beene declared: wherein let Christians be very sc [...]pulous, [Page 116]and herein let them shew as much Zeale as they can: this is the right channell for thee to runne in; nothing is lost, but what run­neth beside; this is the best Method in Reformation, to begin first with our selves, 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 Personall Reformation in the first place.Parl. Ord. N.

Therefore my counsell is, that every one would labour to walke in all well-pleasing, Col. 1, 10. First, in all well-pleasing to God, Heb. M. Bis [...] on Colossi. cap. 1. pag. 82. [...] 12, 28. 1 Cor. 7, 31. Secondly, in all well-pleasing to man, either in the Family, Church, or Common-weale. Thirdly, in all well-pleasing to our selves; preserving the rest and goodnesse of our Consciences, Act. 23, 1. heb. 13, 18. But for thy more full satisfaction herein, I referre 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 Publique and National-Reformation according to these words in the Ordinance.

And likewise the necessitie of a Nationall Reformation, and shall publish this Ordinance concerning the same.

I have shewed you in the 17 Chapter what this Reformation is, and wherein it consisteth: now give me leave to use a few Mo­tives to helpe forward the grand designe this day on foot in the Christian world, but especially in England, Scotland, and Ireland: I will be very briefe.

1.Bonum quo Communius, eo melius. Apporve of and helpe forward the much desired Reformati­on, because its better then a private Reformation. Every good thing is so much the better, by how much its more common. Now then if a personall Reformation be good, then a Nationall is bet­ter; for its more common. As he that is an Atheist that denyeth a personall Reformation; so he is little better then 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 Helpe forward the Reformation, because of the nature of it, its to seeth againe, or to re-cooke. The spirituall Food of the Church of God was parboyled 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 foule fingers, many poyson [...]ll Doctrines have beene mixed with the pure Word of God, [...] the pretence of a Pur­gation, [Page 117]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 speake the truth, and to shame the Divell, In Cam. Where Bishop Wren was Master. all things in our chancells were prepared even for that abominable Idoll of the masse. I have often thought, that Peter-house-Chap­pell might have bin presented to the Pope for a New-yeares gift, with much acceptation in Rome it selfe.

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.

Thinke not that the Parliament of England, with such a lear­ned and Pious Synod, as England hath not knowne its second, will doe any thing as neere as they can, which shall tend to the disho­nour of God, or disgrace of Religion.

3. Be willing with a thorow Reformation,Superstitio damnatur. A­quinas in Mar. for whatsoever is not of God in his worship, is in vaine, and to no purpose. It will neither please God, not profit the soule, Matth. 15.9. mark. 7, 6, 7. In vaine doe they worship me, teaching for Doctrines the commande­ments 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 onely goeth along with his owne Ordinances.

What wise patient will lay out his money for, and spend his time in taking Apothecarie Drugs, that have no healing vertue 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 Commandements and Doctrines of men. Take Samuels councell, and turne yee nor aside from God and his Word, for then should yee goe after vaine things which cannot pro­fit, nor deliver, for they are vaine, 1 Sam. 12, 22. My Brethren, be willing all things should be tryed by the Touch-sloue, the Word of God, that so yee may hold that which is good, 1 Thess. 5, 22, other­wise you can never abstaine from all appearance of the evill of Po­perie and Superstition.

4. Helpe forward a Nationall Reformation,Tam diu [...] Dom [...]nus, [...] resipiscatur. [...] because otherwise we must expect a Nationall Desolation, Levit. 26, 23, 24, &c. And if yee will not he Reformed by these things, but will walke contrarie unto me, then will I also walke contrarie unto you, and will punish you yet seven times for your sinnes: And I will bring a sword upon you, that shall avenge the quarrell of my Covenant, and when ye are [Page 118]gathered together in your Cities, I will send the Pestilence amongst you, and yee shall be delivered into the hand of the enemy. And alter the Pestilence followeth Famine; and if neither Sword, Plague, nor Famine will cause us to Reforme, God will chastise us seven times more for our sins, verse 28. Isa. 1, 20.

God hath entailed Nationall and Hereditarie Blessings to tho­row Reformation or amendment, Jer. 7.5, 7. Nothing can cut off this entailement, but the want of a Church and Common-weale Reformation. Isa. 1.20. But if ye refuse and rebell, ye shall be devoured with the Sword, for the mouth of the Lord hath spo­ken it.

5. Co-worke with the Parliament and Synod, in seeking a Nationall Reformation, because its a Regular and most perfect Reformation which they aime at. Upon the matter it is this; That God may be glorified in his owne way, in our day of Salva­tion. Pag 5.

This appeareth plainely by the Solemne League and Covenant for Reformation in England, Scotland and Ireland; wherein, with hands lift up to the most High, they sweare:

That they will sincerely, really, and constantly, through the grace of God, endeavour in their severall Places and Callings, the Refor­mation of Religion in the Kingdomes of England and Ireland, in Doctrine, Worship, Discipline, and Government, according to the Word of God, and the example of the best reformed Churches.

What could a Nation expect more from a Parliament of Saints and Angels? They that will not beleeve them upon such an Oath, are conscious of their owne Hypocrisies and Perjuries. I know its possible for them to erre, and therefore let us prate lesse, and pray more. That God would so guide them, that they may not mis-leade us.

6. Helpe forward a Nationall Reformation, because without it wee can looke for no Pacification. They onely fight under the Displayed Banner, and Flying Colours of a Promise, who labour to please God by a thorow Reformation. Prov. 16.7. When a mans wayes please God, he will make even his enemies at peace with him.

From which Promise collect this Doctrine, That when a King­dome doth make a thorow Reformation, God will make a happie Pacification: God will doe it, first, because of his Wisdome; if God should doe it before, he should strengthen a partie against [Page 119]himselfe: secondly, because of his Fidelitie, who hath promised to make peace with man, and for man,Parl. Ord. T. Covenant p. 5. when man maketh his peace with God, and doth breake it with sinne, as it appeareth by the Text, and is implyed by the Ordinance, as you have heard before, as also by the late Covenant, in these words:

That we and our Posteritie after us, may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us; who is a Peace-maker, Isa. 57.19. and is called the God of Love and Peace, 2 Cor. 13.11.

Now the Musick of a Pacification is so sweet, that me thinkes every one should be willing to let their sinfull engagements fall out of their hands to hearken aster and follow such tunes.

Obj. Wee dislike not a Reformation, but wee would have it a Restauration to the Government of Queene Elizabeth of happie memorie.

Sol. For answer, in the first place, we prayse God for that quiet and happie Government in the dayes of that pious and Reforming Princesse; and had succeeding Princes beene advised by as Reli­gious, wise, and moderate States-men, as that most famous Lady was, Idolatrie and Superstition could not have taken such footing in this Kingdome as it hath done since, to the great dammage of Religion, and subversion of the Fundamentall Lawes of the Nation.

But withall let my Reader know, that now the true Elevation of things indifferent is found: And I pray you, how sarre distant is an Arch-Bishop of Canterbury from the Pope of Rome; a Bishop of Ely, from a Cardinall; a Prelate from a Seminarie Priest; an Altar, from a Sacrifice; a Crosse, from a Crucifix; and a goodly Cathedrall-Service, from a high Masse? If the case stand thus (my Masters) judge ye, whether it can be a wise act of Commensuration, to weigh Designes at the old Beame of State-Politiques, and conniving Conveniences? They that would now place us on old Bottomes, are such in whom the old interests pre­vaile more then the New; and if we take hold of them to guide us, I feare, they will bring us back againe into as bad a condition as we have forsaken, yea, into a worse; for State-Relapses are very dangerous and vindicative, because there is a capacitie of Revenging recovered. This is not onely apparant by our owne Chronicles, but also by the examples of Pharaoh and Saul. who after some particular violations grew more implacable and violent; not much [Page 120]unlike the Sea, when it once beginneth to make a Breach in the bounding-banks.

Perhaps, some Po-Protestant-Politian may lead us about a while through some new and pleasing Walkes, to take us off from a serious consideration of these three things: first, whence wee came, secondly, where wee are; thirdly, whither wee are going: So that wee may be led through a Fooles-Paradise into a Spanish Inquis [...]tion, before wee are aware of it.

For my owne part, if I may write my owne thoughts, I am perswaded, that it both sides should lay downe their Armes, and embrace each other as Esau and Jacob did, yet there would be no Peace in England or Ireland, though an Accommodation may be similingly granted, and plausibly entertained. And my Reason is this: Sinne is a Peace-breaker, an Incendiarie of Watte, an Achan that troubleth our Israel, Joshua 7. Now, unlesse this Achan be stoned to death, burnt with fire, and bur [...]ed under a heape of stones, by a personall and Nationall Repenting-Reformation,Parl Ord. T. (according to this Parliament Ordinance) there is no Doore of hope left, that ever wee shall obtaine a firme and happie Peace with God and man. Hosea 2.14, 15. And therefore, O England, if thou wouldest have glory to dwell in thy Land, and the prosperitie of the Gospel, with all the Priviledges accompanying it, to Crowne this Nation unto all succeeding ages; Thou must arise (as Israel did) as one Man, in a generall Commotion,Valles turbati­onis Montan. Vatab. and turne this Island into a Valley of Achor, in this thy day of Trouble, Josuah 7.24, 25, 26. Hosea 2.15. But in this generall Commotion, take these two Di­rections.

1. Take Josuah, your Deliverer, along with you; goe not n confusedly, without Parliament-direction: If God hath placed them as a Pilot, to guide our Ship in case of necessitie, to avoid Shipwrack in this our present Storme and tempestuous Eurocly­don, Acts 27.14. fall to your Tackling at their command. Josuah 7.24. Its a dangerous thing to suffer every passenger to turne Master in a boysterous and rough Sea.

2. Take Achan and all that he hath, Josuah 7.24. Leave not a Hoofe behind, Exod. 10.26.Non cedie Moyses ctiam Regi in his quae ad Dei cultum pertinent, non paitrurquic quä detrabi verbe Dei Sic sum­m [...] studie re­si [...]it, ne quid cultui Dei de­ [...]resent, utinam multi talet Moyses essent, Fer [...]s. Moses would not yeeld to the King himselfe, in things that did belong to Gods 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 farre [...] Author.

And so farre let Englands Parliament, and Assembly of Mini­sters goe 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 thred, even to a shoe-sachet, and that I will not take anything that is thine, lest thou should'st 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 Kings 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?

Beleeve it Christian Reader God is wise enough to prescribe his owne worship, Christ Jesus the Bishop of our soules, is as fa [...]hul [...] to him that appoynted him, as Moses was in all his House, Heb. 3, 2. 1 Pet. 2,25.

Obj. Many of our Ceremonies are warrantable by the Leviti­call service of God, under the Old Testament, they had Altars and Organs and white Linnen garments for their Priests, &c. and why should we be against them under the Gospell?

Sol. Its true, they had all these under the Old Law, and in their season, they were usefull, but under the New-Law, they are out of date, and uselesse, like an old Almanack or weekly Intelligen­cer, at a moneths end. And therefore Paul calleth them, weake and beggarly Elements Gal. 4, 9. These Ceremonies and Rudi­ments were to continue but untill the time of Reformation, In spirituali in­tellectu, & non proprie sensu. Dion. a Rickel Carthu. Thcoph Aquin. Heb. 9, 10. which time is come yea farre spent. God doth not like we should worship as the Jewes did, but as the Jewes should, that is In spirit and in truth, Joh. 4, 24. That is, in a spirituall way, and not in a sensuall carnall manner, as the Iewes did: to whom all things were under a shadow and representation.

Obj. God hath winked at things amisse amongst us all this while, and why may not the Parliament winke at something things out of Order, Act. 17, 30.Despiciens. Montan. Hieron.

Sol. Its true God did winke, but in winking he did despise what was amisse, and the word signifieth no lesse, why should we wil­lingly retaine what God despiseth, when we may be freed from it? Againe, tis true God did wink, but now his winking time is out he will wink no longer, he calleth and commandeth every man: [Page 122]every where to repent. God did never put England so fully upon the worke of Reformation as he doth this day. Methinks I heare the Parliament crying like Moses in the gate of the Campe, and saying, Who is on the Lords 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 Lords Battel, 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 Kingdome in a happy condition, without any more stirre about a Reformation.

Sol. Christian and judicious Reader, doe but consider soure par­ticulars, and so I will leave thee to God, and the Word of his grace, which is able to build thee up, &c. Act. 20, 32.

Consider first, the frailtie and uncertaintie in such foundati­ons as Oathes are.

Secondly, the Evasions and Machinations of a reconciled Ene­mie.

Thirdly, the Inconsistencie 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 Personall and Nationall Reformation, which is call'd for in this Ordinance, That so god may be glorified in his owne way, in our Day of Salvation, and the Land may enjoy a firme and happie Peace both with God and Man, &c.

There is an end of the Controversie.