Parliament Physick FOR A SIN-SICK NATION.

OR, An Ordinance of Parliament explained, and applyed to these diseased times.

CONTAINING A Catholicall Medicine for all Natures and Nations, but especially, A Generall Re­ceipt for all the sickly people in our English-Hospitall, and Welch-Spittle, compounded after the art of the Apothecary, and accor­ding to Parliament prescription, as hereafter followeth.

Wherein thou mayst see as in an Urinal-glasse, the dangerous state of thy English Mother, and the Genius of the Reforming Physitians, in seek­ing her speedy cure, and lasting happinesse, unto all succeeding Ages.

By Philo-Parl.

Imprimatur, JA: CRANFORD.

LONDON, Printed for E. BLACKMORE, and are to be sold at his shop at the signe of the Angel in S. Pauls Church-yard.


To the True, yet Sickly-Church of England, Health and Peace, through Je­sus Christ our Lord and onely Phy­sitian, Amen.

Most deare Mother,

I Cannot but acknowledge you to be the true Church of God,Mater est Je­rusalem. Lyran. Ecclesia est con­gregatio Israel. Rab. David Kimhi. and the Spouse of Jesus Christ, when I consider these particulars following,

1. That the definition of a true Church doth accord with you, which is this. A true visible Church on earth, is a company of people called by God from Idols, to the true Religion, and professing subje­ction to that call, 1 Thes 1.9, 10. Jam. 1. ult. 2 Cor. 9.13.

2. When I consider that the Church of England hath Christ onely for her foundation, 1 Cor. 3.11. I confesse wood, hay, and stubble hath been laid upon this founda­tion, yet salvation in mercy belongeth to such as are the true sons of it, verse 15. and doe retaine the foundation in faith and verity.

3. When I consider that Christ is your Head,Eph. 1.22. and not Antichrist, though in circumstantials you doe sym­bolize too much with Rome.

4. When I consider that you have all the Essentials of a true Church, though not all the Circumstantials;Ecclesia parti­cipans ipsam essentiam quae ipsi in sua spe­cie debetur, est vera Ecclesia. We have the Word and Sacraments, like gold Oare mixed with some dust, but yet it is called Gold, Job 28.6. Iob was a true man, though he was full of biles, and his friends knew him not, Iob 2.7. The seven Churches [Page]in Asia are not unchurched for their imperfections, Rev. 2.3. The Church of the Jews was a true Church, in Es­sentials, when it was most corrupt, and Christ did not de­part from it, but did labour to better it.

5. When I consider that Christ hath not given you a Bill of Divorcement as yet, for he hath still communion with us in his Ordinances, and is about to refine you, & to enter into a neerer union with you: Hos. 2.16, 17. he is taking away the names of Baalim out of your mouth, and pulling downe the reliques of superstition.

6. When I consider your opposition in Fundamen­tals to the false Church, I meane to Rome, that Syna­gogue of Satan.

7. When I consider of Gods extraordinary love to England, in affording us his presence so long, even unto admiration, and in defending his people here as much as in any Church in the whole Christian world; Exod. 33.13, 14, 15. Iacob would not have kept company so much with Rachel, if she had not been his beloved wife.

8. When I consider your fruitfulnesse, I cannot but take you to be the Spouse of Christ, Cant. 1.16. Do but look on former Martyrs, and on the present Parliament and Assembly of Ministers; yea doe but behold those sons of our English Church in New-England, and who can but say our Mothers bed is green? Cant. 1.16. Christ doth lodge betwixt her breasts, ver. 13. even all our night.

9. When I consider the hatred of Antichrist, it con­vinceth me that Rome and England are different Chur­ches, Iohn 17.14.

10. When I consider your agreement with all the true Churches that have been or are in Christendome, in Essentials, and how that all the Reformed Churches in Europe have and do give the right hand of fellowship [Page]to England; I cannot but stand and admire that any should be so ignorant and uncharitable,Mammae indi­cant legem u­tram (que) scrip­tam, & v [...]e te­nus acceptam. Rab David Kimhi. as to deny the womb that bare them, and to despise the paps that gave them suck.

Yet notwithstanding all this (deare Mother) I cannot but mourn when I behold your present lamentable face in a new, yet true glasse, made by such as have not onely skil in feeling your pulse, but also in viewing your phys­nomie. Wherein though you seem to appeare to me, in the shape of a true Church, and living Spouse of Christ Jesus, yet I cannot deny, but that you are a corrupt and sick one: (the Lord help you) Now in the griefe of my soule, give leave to a legitimate child of your owne womb, to crave on his knee one curtesie at your hands, it is but this, to accept and make use of a little spirituall physick prepared for your necessity, & presented to your sin-sick, yet curable-selfe, in this Galley pot, containing within it, Parliament physick for a sin-sick Nation.

But lest you should deny me the common curtesie of indulgent mothers, who love to heare their little ones prattle, and to reade their scribling notes, though as full of blots and blurs, as Iacobs sheep of ring-strakes & spots, give me leave to Apologize a little for my selfe.

First, because as the Ordinance of Parliament is new, seasonable, and necessary; so the Explanation and Ap­plication of it must needs be something answerable to the nature of it, though far short of a correspondent ex­cellencie.

Secondly, because your own Act in that Representa­tive Body, doth put me upon this Kingdom-healing du­ty, which I cannot so fully and publikely performe, by preaching only, as by writing also.

Thirdly, because its a thousand pities that such an Ordinance as this is, should be buryed in the grave of [Page]Oblivion, which may be also profitable for succeeding Ages.

Lastly, because as I have appeared on the Stage, a friend to the Parliament of England, according to my power; so I desire to goe off no changeling, leaving be­hind me, not only a testimony of my constant resolution to live and die with such a pious, loyall, charitable, wise, and truly Honourable Parliament: but also rendring a reason of my faith, and Anti-cavalier actions.

Now what remaineth (deare Mother) but prayers for an all-curing benediction on this Catholicall medi­cine of Repentance, hereafter following: Except it may be thought necessary to use one motive to perswade your appetite to long after this metaphysicall potion, & that in regard of its transcendent excellencie.

Many men have received grosse receipts upon either a vain, or weak hope of a short and imperfect health. And of these I will report a few, which the more un­pleasant they are to be uttered, the more fit they are, 1. To shame our negligence in taking, 2. To perswade the speedy and greedy using this most excellent parcell of Divine physick, compounded after Parliament prescri­ption for a sin-sick Nation.

The excrements of dogs and of swallows have been taken for the squinancyGal. M su. Ma [...]om. Arab. Avicen. treat. of the diseases of the throat.. The dung of a wolfe with white wine for the collickAvic Pe. Ap. li [...]. de Venen. c. 4. Gal.. Doves dung for the tor­ment of the stone and bladderPlin. lib. 30. cap. 4.7. New Asse dung, and al­so goose dung with white wine for the yellow jaundisArnol. 2. vin. lib. 2.. The dung of horses, boares, sowes, beares, calves, hares, mice, for many other griefsPlin. lib. 28. cap. 14.. And generally the dung of all beasts is good for one distemper or anotherPaul. Agine [...]. lib. 7..

Also Physitians prescribe the urine of a boarePlin. lib. 28. cap. 15., of an asse-coltPlin. lib. 28. cap. 10., and of divers other beasts for several usesGal. cap. 2..

The sweat and filth of the cares both of men and di­vers [Page]beastsGal Simp. l. 10. Plin. l. 28 c. 4., spittleGal. dict. l. 10, and some other excrements of men and women not fit to be namedGal. ibid..

Furthermore, they have prescribed the foame of hor­ses & of boarsPlin. l. 28. c 10. Hoofs of goats and assesGal. Simp. l. 10.. The brains of mice, & vomit of dogsPlin. lib 30. cap. 11.. A Vulture fatted with mans fleshPlin. lib. 30. cap. 10. A Viper roasted like a pigPlin. lib. 30. c 6.13.. Also they have pre­scribed red sliesPlin. lib. 30. cap. 12., and wormes of the putrefaction of Vi­persMarcel. c. 6. Argumentum a minore., and such as breed in rotten trees. And many of other sorts, any of which, a man would not give a horse, were it not for health sake.

Now the strength of the Argument lyeth thus. If men will take such base materials (as I am ashamed to write in cleane paper, and thou mayst blush to reade) and that only for the regaining of a little bodily health and ease: how much more should you (sick mother) be perswaded to take the potion of Repentance, which is most precious and healthfull for the soule, as appeareth in the Ordi­nance, and the explanation thereof?

Say not that a physicall life is a miserable life,Medice vivere est misere vi­vere. Dissicilia quae pul [...]bra. a me­lancholy and painfull life; for you know that sweet meat must have sowre sauce. Gainfull physick is always pain­full. Its true, Repentance will make you weep a while, while it is working, but it will make you merry for ever and a day, Psal. 16. Mat. 5. after it hath done working. Though it be bitter in the taste, consider bitter physick is better then sweet poyson. Consider also that its usuall to take unpleasant pils, to sweeten life, though they be hurtfull to all the parts of the body, in one regard or o­therMes [...]e. lib. 2. Intent. 2 Sum. 1 cap. 1. can. 2., and that chiefly by two means: 1. By evacuating the healthfull humours together with the hurtful. 2. By affecting the parts, with a quality contrary to natureMes. lib. 1. de virib. cord. tract. 2. c. 2.. There is no physick but hath some poyson in it, & a de­stroying power in some part of itAver. 5. Col­licen. Avicen. in 4. prim. Gal. Simp. l. 4.. Hereupon Plutarch affirmeth, that they are so far from purging the body, [Page]that they had need themselves to be purged, because they breed grosnesse and hardnesse in the bodyAvenzoar li. T [...]isi tract. 9. cap. 8.. Here­upon divers Physitians have setled an opinion, that its the best physick to take no physick at all.

But its not so with this Parliamentary physick, as here­after shall appeare, if it shall please your wisdom to cast an impartiall eye, and benigne aspect on this my Prim­rose composition; the which, with the most humble addresses of a self-curing child, I present to your chari­table hands, both for acceptance and protection in these physick-spilling, and Physitian-contemning dog-dayes. Think not (deare Mother) that all the aspersions which are cast on your first borne, and the Glory of your san­ctified wombe, I meane the Parliament and Synod now assembled, or on me your Apothecary-son, are true, or likely to be so.Declaration and Vind cati­on of Iohn Pym Esquire. p. 4. To put all out of doubt, I will con­clude with that great Orator, State-Physitian, and Patriot of his Country, Cicero Pym, whose words are these. How unlikely this is, and improbable, that I have pro­moted and fomented the differences and schismes now a­bounding in the English Church, shall to every indifferent man be rendred perspicuous; For that I am, and ever was, and so will dye, a faithfull son of the protestant Religion, without ha­ving the least relation in my beliefe, to those grosse errours, of Anabaptisme,And not only of the Prote­stant profes­sion. and Brownisme, and the like, every man that hath any acquaintance with my conversation, can beare me righteous witnesse: These being but aspersions cast upon me, by some of the discontented Clergy, and their fautours and a­bettors.

Your dutifull son, and Health-wishing Apothecary, N. J.

To the Honourable Lady, the Lady DUDLY, Widow of the late Lord DUDLY, and her pious Daughter the Lady Hobart, wife to the Valiant Colonel of Horse and Foot, Sir Miles Hobart, and Knight of the Bath; Health, and Peace through Christ Jesus, the Prince of Peace.


WEre I not in awe of your Humility, which though it selfe publisheth the glory of your graces, yet commands me silence, I might have given the world a tast of that, which in these holinesse-contemning dayes would not have been relished, but distast­ed, yet thus much I am constrained to say, that I cannot but look on you both, as an honour each to the other, the Mother to the Daughter and the Daughter to the Mother, and both as the Rachels of the true Church of God, and beautifull spouse of Christ, who do daily preach by example, what in this Manuall I have written with my pen: So that if any would know, what kinde of Christians I would have in this sick­ly season, let them cast their eyes on your virtues, as the best pictures I can draw, to hold out my meaning to the world. Such is your piety, mixed with prudence and humility, that you deserve a never dying name amongst those honorable women, (in the sacred Heraldry) which believed also, and received the word with all readinesse of mind,Acts. 17.12. and searched the Scriptures daily, whether things were so; Pious po­verty is a head of gold on feet of clay, but your devout Nobility is like Apples of gold in pictures of silver. Its honour upon honour, when ter­rene honour is gilt with celestiall graces: amongst which let me name (without flattery) these two as most honorable and seasonable, your Christian Sympathy and Religion-adorning humilitie. The maine ground, why I am so bold to present this little Treatise (called Parlia­ment physick for a sin-sick Nation) to your Ladiships, is, because you are the exemplary peeces of my following discourse, hoping that you will be pleased to favour that draught which is so like your noble selves, whose dayly taske it is, not onely to help forward a nationall reformation, but also, and that in the first place, a personall, in your sin-sick selves, both which you shall finde urged in this Treatise, deare La­dies, [Page]if this poor tribute of my Physicall studies may but kisse your hands, as a sacrifice offered by your servant, or as a weaknesse that standeth in need of your protection (for I look to be censured as a State Emperick) I shall acknowledge my self not onely much honoured, but also secured, at a distance, from my Noble Colonell, and much honoured Governour of Lincolne, under whose Buckler, many of these truthes have been taught by me, and manfully defended by himself, both by strength of argument, and dint of sword: for whose fidelity, fortitude and good successe, not onely you and yours, but also the Church of God have cause, as to pray, so to praise the Lord of Hosts, who hath made him an instrument of much good in the Parliament service, both to King and Kingdom. Much might be said in way of commendation, but lest my words might seeme to know flattery, I will conclude with a word of exhortation; Trust God with Sir Miles Hobart abroad, and take a sweet nap in the lap of Providence at home, for Divinity and experience say, that no bullet can touch him; without a Divine com­mission. For whom I shall alwayes pray, and rest,

Your humble and devoted servant Nathaniell Ioceline.

Fifteene APHORISMES handled in this TREATISE.

  • 1 The Parliament of England is a Colledge of State-Physi­tians, Page 1
  • 2 Impenitencie is a Nation destroying sicknesse. page 14
  • 3 Humility prepareth the sin-sick patient to receive the bitter potion of Repentance. page 22
  • 4 Possibility of a cure doth sweeten the most bitter physick of Repentance. page 28
  • 5 England is a sin-sick Nation, and a Parliament-Patient. page 37
  • 6 Repentance is onely physick to cure a sin-sick Nation. page 43
  • 7 Confession is the sin vomiting part of Repentance. page 57
  • 8 Humiliation in the soule-afflicting, and heart-fainting part of Repentance. page 63
  • 9 Reformation is the restoring part of Repentance. page 70
  • 10 The potion of Repentance is to be taken without delay. page 76
  • 11 Englands sins, are Englands diseases. page 79
  • 12 Ministers are to behave themselves like Apothecaries. page 84
  • 13 The Temple of God in every parish, is to be like an Apothe­cary shop. page 88
  • 14 The bitter potion of true Repentance doth bring forth the sweet fruits, and pleasing effects of peace, glory, and pro­sperity. page 92
  • 15 Parliament physick is alluring physick. page 97

The Authors Sacrifice.

O Lord my God, for ENGLAND I emplore,
Wch in thy wrath thou now hast woūded sore;
Thy Will be done, Lord wee submit;
For Mercie yet, Lord, make us fit.
the Cause is just, wee doe confesse,
Its only sin that breeds distresse,
Which in England is now so rife,
That it can hardly look for life.
Yet thou hast left to nations sick,
Parliaments, and their Physicke,
Which is REPENTANCE Personall,
And REFORMATION Nationall:
Which physick is compounded in this book,
LORD blesse it to the sick that in it look.
Psal. 65.2.

AN ORDINANCE OF THE LORDS and COMMONS Assembled in Parliament, Exhorting all his Majesties good Sub­jects in the Kingdom of England and Do­minion of Wales to the duty of Repentance (as the onely remedy for their present calamities) with an earnest confession, and deep Hu­miliation, for all particular and Na­tionall sins, that so at length we may obtaine a firme and happy peace both with God and Man.

To be used privately in Families, but especially pub­liquely in Congregations.

Die Mercurii. 15. Feb. 1642.

ORdered by the Lords and Commons assembled in Parliament, that this Ordinance shall be forthwith Printed and published, and read in all parish Churches and Chappels throughout the King­dom of England, and Dominion of Wales, by the Parsons, Vicars, and Curates of the same.

John Browne Cler. Parl.

LONDON, Feb. 16. Printed for Iohn Wright in the Old-Baily. 1642.

AN ORDINANCE OF THE LORDS and COMMONS Assembled in Parliament.The Ordi­nance divided into 9 parts, by these 9 Letters, PARLEM [...]NT

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 [...] too apparently shew. And [...]hough we should feele the heavy stroaks of God yet seven times more,Part 2. A. it is our duty to accept the punishment of our iniqui­ty, and to say, Righteous art thou O Lord, and just are thy judgments.

Yet because the Lord who is just, is also mercifull, and in his infinit mercy hath I [...] the excellent and succesfull remedy of Repentance, to Nations brought neere [...] the gates of destruction and despaire; O let not England be negligent in [...] application of it; Humble address [...]s of a penitent people to a mercifull God have prev [...]iled with him. They prevailed for Ninev [...]h when the sentence seemed to be gone out against her, and may also prevaile for England.

It is therefore thought most necessary by the Lords and Commons in Parli­ament, that all his Majesties subjects in this kingdome of England, be excited and stirred up,Part 3. R. Part 4. L. Part 5. E. speedily to lay hold upon this onely and unfailing remedy of Repentance, tr [...]ly acknowledging and heartily bewailing, even with deepest hu­m [...]liation, godly sorrow and detestation, secretly and in families, but especially publickly in congregations, both their own personall sins, and chiefly those sins that are and have been the sins of this Nation: a confession of Nationall sins being most agreeable to the Nationall judgments under which the land groans, and most likely to be effectuall for the removing of them.

Neither ought this confession to be sleight or light, when there is so heavy a weight of sins,Part 6. M. infinite in number and hainous in nature, that lyes upon this Nation.

Such are, the high contempt of Gods holy Ordinances, and of holynesse it self, Grosse and affected ignorance, under the glorious light of the Gospel cleerly shining among us, Unfruitfulnesse under the precious means of grace, Ingra­titude for mercies, Incorrigiblenesse under judgements, Multitudes of oathes, And blasphemies, Wicked prophanations of the Lords day, by sports and ga­mings, formerly incouraged even by authority, All sorts of uncleannesse, Luxury and excesse in eating and drinking, Vanity, Pride, And Prodigality in appa­rel, Envy, Contention, and unnartural divisions, Oppression, Fraude, And violence.

From divers of which sins and many other, not one person throughout the whole Nation, can say that he is wholly free; but all must confesse that they have contributed toward the great stock of National sins, and so have increased the treasure of wrath, against these dayes of wrath; And therefore since, according to the language of the Holy Ghost, we are a sinful Nation and laden with in-quity, and that from the sole of [...]he foot, to the head, there is no soundnesse in us, we may justly expect the desolations that are denounced against so great and generall a corruption.

And as it is our d [...]y to humble our selves, and to give glory to God, the f [...]r cher of all hearts, by confessing all sins; So ough we to be affected and hum­bled with deepest sense of sorrow, for those most crying sins which now we finde by too sad experience to have a more immediate influence upon the destructi­on of a Kingdom: Some of which are Idolatry and Bloodshed.

That of Idola [...]ry as it was the sin of our Ancestors, so it is the spreading sin of these latter dayes, while by a general connivence, and almost toleration, it hath been several wayes fomented and incouraged; the grievous effects whereof this kingdom; now begins to feele, from multitudes of armed Papists, and their abettors. And the kingdom of Ireland far more heavily hath felt, being brought almost to utter ruine, by the intestine wars of Romish Idolaters.

And for that o her crying and cruell sinne of bloodshed that cals aloud for vengeance, (besides many murders not expiated, and the blood-guilty pardon­ed) did it not go hand in hand with that abominable Idol of the Masse in the dayes of Queen Mary, and some of her predecessors, when many hundreds of deare Martyrs and Saints of God, lost their precious lives in flames and prisons? And though severall acts by which that innocent blood was shed have been re­pealed by Parliament, yet to this very day was never ordained such a solemne, publicke, and Nationall acknowledgment of this sin, as might appease the wrath of that Jealous God, against whom, and against whose people, with so high a hand it was committed.

Now that all the sin and misery of this polluted and afflicted Nation, may be bitterly sorrowed for, with such griefe of heart, and preparednesse for a thorow Reformation, as God may be pleased graciously to accept, Its required and or­dained by the Lords and Commons in Parliament,Part 7. E. that every Minister and Prea­cher of Gods word in the Kingdom of England and Dominion of Wales, in their several Auditories and Congregations, especially upon the fast dayes,Part 8. N. shal most earnestly perswade, and inculcate the constant practice of this publick acknow­ledgment, and deep humiliaton, for these and all our national and crying sins, and likewise the necessity of a personal and national Reformation, and shal pub­lish this Ordinance concerning the same.

That so at length we may obtaine a firme and happy peace, both with God and Man.

That glory may dwel in our Land,Part 9. T. and the prosperity of the Gospel with all the priviledges accompanying it, may crowne this Nation unto all succeeding ages.

The parts In this Parliament Physick for a sin-sick Nation, con­sider these parts.As appea­reth in
1.The Physitians.The Lords and Commons.P
2.A Preparative for this physick.Its a discovery of the necessi­ty, goodnesse of this physick, and possibility of a cure.A
3.The Patients.They are 1. the Kingdome of England, and the Domini­on of Wales.R
4.The Physick it selfe.Its Repentance, which is divi­ded into 3. parts. 1. Confes­sion, 2. Humiliation, 3. Re­formation.L
5.The time when it is to be taken.Its speedily.E
6.The maladies or di­stempers of the Na­tion.They are infinite in number, and hainous in nature, a­mongst which 20. are nomi­nated as chiefe.M
7.The Apothecaries who are to compound this physick.They are all Ministers and Preachers in the Kingdom of England and Dominion of Wales.E
8.The shops, where this Nationall physick is to be had.Its to be had in publike Au­ditories & Congregations.N
9.The ends, why this physick is prescribed.They are three, as 1. Peace with God and man, 2. Glo­ry, 3. the prosperity of the Gospel for afterwards.T
10.The motives to take this physick.They are many, secretly con­tained in this Ordinance, as hereafter by Gods assistance and your gentle patience, may more clearly appeare. 

PARLIAMENT PHYSICK for a Sin-sick Nation.


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

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

APHORISME I. The Parliament of England is a Colledge of State-Physitians.

It will be needlesse to spend much time in the proof of this point, because so much hath been lately written concerning it,Master Pryn. Master Bridge. as may satisfie any rationall man, that will but seriously, and [Page 2]without prejudice,Polyd Virg. an Italian, Arch­deacon of wels, in Ang hist. l. 11 p. 188. Hen. [...]. study the point. Yet give me leave to adde one testimony out of an impartiall Historian, who lived long before these disputing, and truth gain-saying times, and was as little a friend to a Reforming Parliament, as any of his function are in these times.

My Author saith, that from the reigne of Henry the first, the Parliament of England had such a lawfull and firme power conferred upon it, that whatsoever was to be consulted on, ten­ding to the well-governing and preservation of the Kingdome, that was to be referred to that Councell. Moreover he saith, that if any thing were either decreed or done by the command of King or people, all that was accounted as nothing, of no force, except it were approved on by the authority of the par­liament. Furthermore he saith, That if any thing were to be taken from, or added to the ancient Statutes, that ought to be done by the sentence of the Councell. Not to be tedious, he affirmeth, That nothing could be established, but what the ma­jor part of both Houses (then sitting) did like of. Something else he saith, which I leave to thy owne private examination, and serious meditation. From whence collect these Parlia­ment Positions, making good the fore-named Aphorisme, and present practice.

1. Position.
  • That Parliament power is an ancient power.
  • —Ab Henrico id institutum jure manasse dici possit. Reges ante haec tempora, non consuevisse populi conventum consultandi gra­tia, nisi perraro, facere.
2. Position.
  • That Parliament power is a loyall and legall power.
  • —Ab Henrico id institutum jure dici possit.
  • Not by a schismaticall and disloyall faction, but by Regall Au­thority it was appointed.
3. Position.
  • That it is a firme and well rooted power.
  • —Quod tam altis defixum, uti etiam nunc, radicibus semper stetit.
4. Position.
  • That Parliament power is a large and universall power.
  • [Page 3]—Vt deinceps quicquid ad Rempublicam bene gerendam, ejus (que) conservationem, deliberandum foret, illud ad conciliū referretur.
5. Position.
  • Parliament power is a supreme power.
  • —Et si quid aut Regis, populive jussu decretum factum (que) esset,
    Bodinus de Re­pub. lib. 7. c. 8.
    id totum pro nihilo haberetur, nisi ejusmodi concilii autoritate fo­ret comprobatum.
6. Position.
  • Parliament power is a selected power.
  • —Ac ne imperitae vulgi multitudinis judicio, consilium impedi­retur, certa lege exceptū suit à principio, qui ex sacerdotum coetu, quive, quotve ex reliquo populo vocari deberent ad concilium.
7. Position.
  • Parliament power, it is a Statute-changing, and a Law-ma­king power.
  • —Vt ibi si quid ex antiquis institutis, legibusve tollendum, ac rursus condendum sit, id de conciliisententia fiat.
8. Position.
  • Parliament power is a King-profiting, and a people-benefit­ing power.
  • —Cumenim de principum pariter atque caeteri populi commodo in concilio agatur.
9. Position.
  • Parliament power, is an impartiall, equall power.
  • —De principum pariter, at (que) caeteri populi commodo.
10. Position.
  • Parliament power is a free speaking, and serious consulting power.
  • —Aequa unicui (que) potestas loquendi fiat; alteri ab alteris dis­juncti consulant.
11. Position.
  • Parliament power is a major part consenting power.
  • —Etenim nihil ratum habetur nisi quod major pars utrius (que) consessus senserit, id (que) rex comprobarit.
12. Position.
  • Parliament power is inherent and adherent to both Houses sitting together.
  • —Major pars utrius (que) consessus, &c.

This Aphorisme agreeth with Parliament practice in for­mer ages.Ro [...]. Parl. 11. Rich 2 In Richard the seconds time, all the Lords and the Commons there assembled, seeing the losse of the King and Kingdome eminent, in regard of many perils and mischiefs in the Kingdome, because the King was departed from the Coun­cell of the Kingdome, and hearkened wholly to the counsel of Alexander Arch-Bishop of Yorke, Robert de Vere, Duke of Ire­land, Michael de la Pool, Earle of Suffolke, Robert Tressilian [...]alse Justice, and Nicholas Brembre false Knight, Malefafactors and Traitors: remonstrated unto the King at full, how that he was ill governed, counselled and carryed a way by the aforesaid Traitors and Malefactors, declaring unto him their wicked con­ditions, and required him most humbly as his loyall Subjects, for the safety of him, and of his whole Kingdome, to put from him the aforesaid Malefactors and Traitors, and that hereafter he would follow the wis [...], loyall, and discreet men of his King­dome. And their reason was good,Votes of both House, Die Ven. 20. May. 1642. (and shewing the truth of this Aphorisme) which was this, because they knew no o­ther remedy (or physick) to provide for the safety of the King and Kingdome, being there withall betrusted.

King Richard the second did afterwards acknowledge this his fault,P l. V [...]g A [...]g. [...]st l. 2 c. R [...]n. [...] P 47. and mis-guidance by his evill Counsellors; and this he did not onely privately to Duke Henry, to whom afterwards he willingly resigned his Crowne, [...]en [...] ocato [...] Tar [...]m [...]: pum con [...]l [...]o. but also publiquely in the Tower, to a Councell of Princes called thither. Moreover, this was done willingly, and of his owne accord, as the same Au­thor writeth.

The judgement of this Parliament in condemning the fore­named evill Counsellors,11 Rich 2. c. 3. 1 Hen. 4. c. 3, 4. In the old printed Stat. as Traitors and Malefactors, was con­firmed by two Acts of Parliaments afterwards; to wit, in Rich. 2. and Hen. 4. their times.

Finally, if any desire to know how the Parliament of Eng­land came first to have such power, as tendeth to the health and wealth of the whole Realme, let him but studie the point made plaine by many late Writers, and he shall finde it ariseth from the constitution of our mixed Monarchie, both by the consent of King and people in the dayes of old. This is in part proved by the first Position before set down, collected out of Pol. Virg. [Page 5]but more fully and certainly by a remonstrance of the Lords and Commons assembled in Parliament, concerning Hull. Declaration concerning Hull May. 21 1642.

Where you shall find, that as the Kingdom is intrusted to the Kings of England, for the good and safety, and best advantage thereof, and as this trust is for the use of the Kingdom; so ought it to be managed by the advice of the Houses of Parliament,Pag. 10. whom the Kingdom hath trusted for that purpose, it being their duty, to see it be discharged according to the condition and true intent thereof, and as much as in them lyes, by all possible means, to prevent the contrary.

This Parl. power is not onely justified by the Fundamentall Lawes of our Kingdome,Calv. Inst. l. 1. c. 20 Christ [...]p. Goodman de Obed. pag. 119. Knox appel. fol. 56. Beza. Conf [...]ss. pag. 216. Buchan. Re-ruin Scot. l. 17. p. 590. Discipl. Eccl. from Ro­chel, fol. 105. Franc. Gal. pa 48. Jun. d [...] jur. Magist. p. 306. Euseb. Phylad. Dialog. 2. p. 57 Vind. cont. ty­ran. pag. 206. Dan. Chist. pol l. 3. c. 6. Cartw. Dud. Fen. sacra Theol. l. 5. c. 13 Herm. Renech. on Psal. 1. but also by the politique principles of Religion, as appeareth by the generall consent of Moderne Divines, since the Reformation: who agree in this position, that the Popular Magistrates are appointed to Moderate the wils of Princes, in some cases. To quote all the sentences of these Learned and Orthodox Authors would be too tedious, and therefore I will conclude with the determination of Learn­ed Doctor Willet on the 13. Chapter to the Romans, pag. 593. God forbid that the Church and Common-wealth should be left without remedy, (the former conditions observed) when either havock is made of the Common-wealth, or of the Church and Religion.

CHAP. II. Application of this Aphorisme.

GIve me leave to set thy thoughts right concerning the power of English Parliaments, against which too many dispute, and at which too too many kicke and spurn, as they did against Righteous Lot, who did no more then was lawfull, for the preservation of the innocent, in case of necessity. Gen. 19.9.Def. of the Apol. pag. 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.

APHORISME 2. Impenitencie is a Nation-destroying sicknes. Isa. 6.10, 11. Ier. 29 2 Kings 17. from the 7. to the 19. ver. Ier. 8.6. Rev. 2.5.

For the better understanding of this Aphorisme, consider three things:

First, consider what impenitencie is.

It is a going on in a course of sinning without repentance. This description is in the beginning of the Ordinance. Wherein consisider these parts. 1. It is a sinne. 2. It is a course or trade. 3. It is a going on still without repentance; for as Christ did destroy the works of the devill, 1 Iohn 3.8. so doth Repentance destroy the worke of Impenitencie, it is quite contrary to it.

Secondly, consider the grounds of this Aphorisme in generall, and these are in number sixe:

1. Because it is a great sinne, it is a sinning-sin, as one calleth it.Rebell is [...]at rebellione ae­terna. Vat. It is called Rebellion, Ier. 8.5. it is a high aggravation of sin, Mat. 11.20. Rev. 2.21.

2. Because it is a Diabolicall sinne; the Devils neither can, nei­ther will repent, their impenitentiall hearts are so hardned.

3. Because it is a wrath-treasuring sin, Rom. 2.5. by it they trea­sure up wrath against the day of wrath.

4. Because it is a Nation-unfencing sin. Isa. 5.2, 5. It causeth God to pull up his hedge about his Vineyard and Church, and so to fall to ruine, and all kind of mischiefe.

5. Because it is a Physick-rejecting sin. Mat. 23.37. Ye would not come under my wings to be healed and refreshed. Iohn 3.19. The contempt of Physick doth more displease the Physitian, then the loathsomnesse of it doth trouble him.

6. Because it is a sin-finishing sin. Iam. 1.15. Then sin is finish­ed, when a man resolveth to live and lye in it, though it cost him his life. Now is thy sore without remedy, 2 Chron. 36.16. There is no promise in the Word of God to an impenitent sinner, that will not turne and live. It is not so much falling into the water [Page 15]that drowneth, but the lying in it: So it is not so much the falling into sinne, as the lying and continuing in sinne, that damneth the soule.

Thirdly, consider the Demonstration of this Position in-parti­cular, as it concerneth this Nation wherein we live. To this end, let us a little look over the foure great changes of England in for­mer times, and we shall finde that the sinnes of our fore-fathers, which were not repented of, were the meritorious cause of their long-since past miseries. Lam. 3.39.

The first great change was at the comming in of the ancient Romans into England, which was a thousand years after the be­ginning of the fable of Brute, and in the daies of Iulius Caesar. Rich. Pak. Chron. pag. 2. Bri [...]o de Bri­toni [...]. Polyd. Virgil p. 27. Ang. hist. Bede l. 3. c. 1. Now we cannot imagine but that then the Britains were under their Heathenish Government, as so many Brutes, like the ancient Romans, before their calling to be Saints, Rom. 1. worshiping and serving the creature more then the Creator, who is blessed for ever, Amen.

The second great change was at the comming in of the old Sa­xons.Bede l. 1. c. 24. Hist. Ang. Now Bede in his History doth plainly prove that their im­penitencie was the cause of their punishments, as a pillaging and a spoiling war, &c.

They abused their quietnesse and plenty, and grew to a loose and wanton living, whereupon all manner of lewdnesse followed straight after, especially cruelty, hate of truth, and loving of lies; Insomuch that if any were gentler, and more given to truth then others, they would work him all the spight and hurt they could, as a common enemy of the Country.

This did not onely the Seculars, but also the Clergie it selfe, and the heads thereof, giving themselves over to drunkennesse, pride, contention, envie, and such other wickednesse, casting utterly from them the sweet yoak of Christ. In the meane time a bitter plague fell among them for their corrupt living, consuming in short time such a multitude of them,ut vivi mortu­os sepelive ne­quirent. that the quick were not sufficient e­nough to bury the dead. And yet for all that they remained so hardned in sin, that neither their friends death, nor the feare of their own, could cure the Morain of their soules,Polyd. Virg. l. 3. P. 61. which daily pe­rished through their sinfull living. Whereby a greater stroke of Gods vengeance ensued upon the whole sinfull Nation, as appea­reth in the 15. Chapter of the same Historian, whose words are to this purpose.

To be short, the fire once kindled in the hands of the Pagans, the old Saxons, took just revenge on the wickednesse of the peo­ple, not much unlike that fire of the Chaldeans, which being kin­dled, consumed the City of Jerusalem. So also this fire of ven­geance, the wicked Conquerour kindling it, or rather God the just Judge disposing it, raged first upon the Cities and Countries next unto it,B [...]de l. 1 [...] 15. after from the East sea unto the West, overwhelmed all the whole Island, without any resistance made to quench it. Both publique and private houses were over thrown to the ground, the Priests were slain standing at the Altar, the Bishops with their flocks were murdered, without respect of their dignity, nei­ther was there any that would bury their slain. Some of the mise­rable leavings being taken in the hils, were there killed; others being starved with hunger, were fain to creepe out of their caves, and buy their victuals at their enemies hands, with sale of their li­berty for ever, if yet they were not killed out of hand; others fled over the seas with a heavy heart; others tarying still in the Country, in feare of death, and lack of food, lived full miserably in the moun­taines, woods, and cliffes.

The same authour saith in another place, that among many o­ther of their horrible doings, [...]b 1. c. 22. which their own Historiographer Gil­das doth lamentably set forth in writing, that they never took care to preach the Gospel of Christ unto the English and Saxons which inhabited amongst them in the land.

Also in another place he saith,Lib. 3. c. 1. they, that is the old Britains, were defiled with the filth of Idolatry.

The third great change was at the comming in of the Danes, who did in time much hurt in this kingdom, as appeareth by the Acts and Monuments of our Church.

I will give you the testimonies of two sufficient witnesses.

An ancient writer,H [...]sto. Cariana. In A [...]g orum quidem Ecclesia Primitiva Religio clarissi meresp [...]enda [...]: ita ut Reges ac Reginae, Princi­pes ac Daces, Consules & Ba­rones, &c. in an old Manuscript saith to this purpose concerning the invasion of the Danes into England.

In the primitive Church of the Englishmen, Religion did most clearely shine, in so much that Kings, Queenes, Princes, and Dukes, Consuls, and Barons, and Rulers of Churches, incensed with the desire of the Kingdom of Heaven, labouring and striving among themselves to enter into a solitary life and voluntary exile, forsooke all and followed the Lord; But in processe of time, all vertue de­cayed among them, so much, that in fraud and treachery none seem­ed to be like them, neither was any thing to them hatefull and o­dious, [Page 17]but piety, and justice. Neither any thing in price and ho­nour, but civil war, and shedding of innocent blood, wherefore Al­mighty God, sent upon them pagan and cruell Nations like swarmes of bees, which neither spared women nor children: as Danes, Norwegians, Gothes, Suevians, Vandals and Frisians, who from the beginning of the reigne of King Ethelwolfe till the comming of the Normans, by the space of 230. yeares destroyed this sinfull land from the one side of the sea to the other, from man also to beast, for they invading England oft times on every side, went not about to subdue and possesse it, but onely to spoyle and destroy it. And if it had chanced them to have been over come at any time by Englishmen, it availed nothing, because other Na­vies still with greater power in other places were ready on a sodain and unawares to approach upon them, &c.

Also a late writer saith to the same effect,Fox Act. M [...]n pag. 141. that there was an other cause why God did scourge England by the Danes, and that was the sinnes of their forefathers, who falsly breaking the faith and pro­mise made with the Britains, did cruelly murther their Nobles, wickedly oppressed their Commons, impiously persecuted the in­nocent Christians, injuriously possessed their land and habitation, chasing the inhabitants out of house and country, provoked Gods anger, besides the violent murther of the Monkes of Bangor,1200 praying monkes slain. Bede l. 2. c. 2. Angl. Hist. and diverse foule slaughters against the poor Britians, who sent for them to be their helpers. Wherefore Gods just recompence falling upon them, from that time never suffered them to be quiet from foraine enemies, till the coming of William the Norman.

From whence it appeareth, that a going on in a course of sinning without repentance, is a Nation-destroying sicknesse.

The fourth great change was at the comming in of the Normans into England, as appeareth in the Church histories, and the sin of the land was the cause of the misery of it, as appeareth by many au­thours, I will only quote a few for my purpose.

Master Fox saith, that the cruell fact of Earle Godwine, Acts and Mon. pag. 164. and his bloudy Soldiers, in murthering, or rather martyring the innocent Normans, seemed to him to be the cause, why the justice of God did shortly after revenge the quarrell of these Normans, in con­quering and subduing the English Nation, by the Duke of Nor­mandy, and the Normans that came with him. For so just and right it was, that as the Normans coming with a naturall English Prince were murthered of English men: so afterward the English [Page 18]should be slaine and conquered by the Normans, coming with a forein King, being none of their Country.Gul. Malmes. Jornal. Histor. Rich. 2.

They that write the history of the vertuous and blessed King Ed­ward, make mention of a dreame or revelation that should be shewed to him in time of sicknesse, which was to this effect. How that because the Peeres and Bishops of the Realme were not the servants of God, but of the devil, therefore God would give this Realme unto the hand of others. And the King desired ut­terance to be given him, that he might declare the same to the peo­ple, whereby they might repent; but answer was made, that they would not repent, and that it should be given to another people. And so it was not long after to the cruell Normans.

Thus having seen the cause of Englands misery to be sinne unre­pented of, & unamended, give me leave to conclude the forenamed Aphorisme with the testimony of two or three learned writers, and so I will conclude with a briefe application of all that hath been said.

The first writer of our England Nation,Guild. Brit. na­tus Anno 493. de excid. Brit. Propter desid­ [...] praedicatio­ [...] Episcop. sheweth the meritorious cause of the Britains plagues in the dayes of old, to be the covet­ousnesse and rapine of Princes, the iniquity and injustice of Judges, the idlenesse of Bishops in preaching the gospel, and lastly the luxary and evill manners of the common people.

Another old writer sheweth the cause of the destruction of the Britains to be for these sins,Ex hist. C [...]r­tens. that follow in his Declaration.

When the vulgar and rascall sort were advanced into the places of Nobles, they advanced themselves above that their dignity re­quired. And through their abundance of riches, they surprised with pride, [...] &c. Si quis vero e­ [...]rum miti [...]r, & veritati a­liquatenus pro­pior videretu, in hunc quasi Britanniae sub­versorem om­nia odia, tela (que) torquebantur. began to fall into such and so great fornication, as was never heard of even among the Gentiles, and as Guildas the Histo­riographer witnesseth, not into vice onely, but also into all manner of wickednesse, whereunto mans nature is inclined: and especially into that which is the overthrow of all good estates, even the ha­tred of the truth, the love of lyes.

Imbracing of evill in stead of goodnesse, regarding of mischiefe in stead of vertue, receiving of the Devil in stead of an Angel of light, they anoynted Kings, not such as could rule a Common­wealth well, but those which exceeded all others in cruelty: And if any were perceived to be somewhat more humble and meeke, or to be more inclined to favour the truth, then the residue, him did every one hate and backbite, as the overthrower and destroyer of [Page 19]Britain; all things, whether they pleased or displeased God, they regarded alike: and not secular men onely did thus, but also the congregation of the Lord, and their Bishops & Teachers, without any difference at all: Therefore it is not to be marvelled, that such people so degenerating and going astray, should lose that country, which they had after this manner defiled.

I will conclude the truth of this Aphorisme with the humble acknowledgement, and harty prayer of Bishop Ridly in the dayes of Queene Mary, a prisoner, and a Martyr for the truth of Christ Jesus, where you shall finde what caused Gods judgment on Eng­land in the late Marian-dayes.Fox, p. 16, 20. The Lord be mercifull (saith he) and for Christs sake pardon us our old unkindnesse and unthank­fulnesse, for when he powred upon us the gifts of his manifold graces and favour, (alas) we did not serve him, nor render unto him thanks according to the same. We pastors were too many of us, too cold, and bare too much (alas) with the wicked world. Our Magistrates did abuse to their wordly gaine, both Gods gos­pel, and the Ministers of the same; the people in many places, were way-ward and unkind: thus of every side, and of every sort, we have provoked Gods anger and wrath to fall upon us, but blessed be he that hath not suffered his to continue in those wayes, which so wholly have displeased his sacred Majesty, but hath awakened them by the fatherly correction of his own Sonnes crosse, unto his glory, and our endlesse salvation, through Jesus Christ our Lord.

From all which authors, take notice of these two things. 1. That this Aphorisme is true, not onely in generall, (that impeni­tence is a Nation-destroying sicknesse) but also it is true in parti­cular,Read the first Cent. of scan­dalous Minist. as it concerneth England and its Clergy. 2. From hence take notice, that the sinnes of England now are but a crop of the old seed-sinnes of our transgressing fore-fathers,ubi multiplica­ta suerit ini­quitas, mittet Dominus fal­ces, ultores quoscun (que) ele­git, ad perden­dum illos. Mere. and therefore we may justly expect, that the same righteous God should put in his sickle and sithe, as then, to the cutting down of a sinfull people, who seeme to inherit all their fore-fathers foule manners, as well as their faire Lordships. What hinders our speedy ruine? May not the Lord say of England as of Israel? Ier. 8.6. I hearkned and heard, and no man spake aright, no man repented him of his wicked­nesse, saying, what have I done? every one turneth to his course, as the horse rusheth into the battel.

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,

APHORISME 3. Humilitie prepareth the sin-sick patient to receive the bitter potion of Repentance.

Our blessed Saviour and great Physitian of our soules, when hee first began to practice spirituall physick according to his calling, did begin with the bitter potion of Repentance, Mat. 4.17. as most necessary to cure all spirituall maladies. But he finding that very few sinners came to his chamber, he doth not onely invite them to come to him, but he doth labour to qualifie and prepare them for his physick,Sensus nostrae miseriae, pri­mus est gradus, quo venitur ad Christum. Pareus. and their owne cure. Mat. 11.28, 29. Now this preparation, it is Humility. As if he had said, You will ne­ver be ruled by me for your owne health and rest, except you be meek, humble, and lowly in heart. Therefore he saith, that he came [Page 23]to call sinners to repentance, and not the righteous, Mat. 9.13. That is, such as are humble sinners, and not proud sinners,Plus quam vulgaris sem­per fuit hic morbus. Cal. Marl. who think they have no need of the Physitian, Mat. 9.12. but can lick them­selves whole with their owne tongue-confessions, prayers, and promises. This proud conceit of our owne ability and righteous­nesse, hath been the common sicknesse of Adams sinfull, yet selfe-conceited posterity, and is a most deadly distemper in these dayes.

There is a twofold Humility: First, there is a Humility towards God; Secondly, towards Man. In this place, we are primarily to labour for Humility towards God, with whom in Repentance we have especially to doe, as appeareth by the Ordinance of Parlia­ment, to the scope whereof I intend to confine my wandring thoughts.

For the better understanding of this point, consider these parti­culars.

First, what this humility towards God is.

For answer.

1. It is a serious acknowledgement of our own imperfecti­ons before God. Psal. 30.2, 3. Isa. 40.6. 1 Pet. 1.24.

For Pride is in the imagination and affectation of excellency in our selves; this appeareth by the Pharisee, Luke 18.

2. It is a full and free confession of our guiltinesse before God, in regard of the sinnes we have committed against him. Rom. 3.19.

Pride doth exclude a serious confession, Luke 18.11.

3. It is a silent submission to the judgements of God. Psal. 39.5. 1 Sam. 3.18. Iob 1.21, & 39.37.Sup [...]rbus re­sponsat. Ames. de Consc.

Pride doth resist and cavill against God. Rom. 9.20.

4. It is an amplification or magnifying of the riches and free­nesse of Gods grace, in all his benefits and blessings. 1 Chron. 29.14. Gen. 32.10. I am not worthy, said Iacob, of the least of all the mercies which thou hast shewed to thy servant.

Pride doth arrogate good things to its own merits, Deut. 8.14.17. & 9.4. Pride is naturall Popery.

5. It is a holy admiration of the wayes of God, though they be past finding out, humility thinketh God to be wiser then it self. Iob 42.3. Rom. 11.33, 34. Psal. 13.1.Humilitas est contemptus propriae excel­lentiae. Bern. de grad. humil.

Pride thinketh it can sound and fathom the depth of Gods coun­sels, and that God ought to communicate all his reasons to it.

6. It is an exposition or laying aside of all our own worth or [Page 24]abilities above others, when we are in the worship and service of God. Rev. 4.10.

A proude man thinketh much of his own excellencies, and con­temneth others better then himselfe. Luke 18.11.

7. It is a trembling apprehension of our own basenesse, when we are in the presence of God. Gen. 18.27. Abraham thought him­self but dust and ashes in comparison of God.

8. It is holy modesty and bashfulnesse in the worship of God. Eccle. 5.1, 2, 3. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God, for God is in heaven, and thou upon earth.

9. It is a voluntary acceptation of any thing from God, though it may seeme too meane, Phil. 2.8. Iohn 13.14.

10. It is a justification of God in all his judgements: thus you finde it in the Ordinance, Though we should feele the strokes of God yet seven times more heavy, it is our duty to accept the punishment of our iniquity, and to say, Righteous art thou O Lord, and just are thy judgments.

Secondly, 2 Consider the ground of this Aphorisme, and it is e­ven this, because a proud sinner thinketh he needeth not either Physitian or Physick, [...]. Mat. 9.12. he thinketh himselfe so righte­ous, as that Physicke of repentance is needlesse, verse 13. and there­fore doth either neglect or reject it. We finde in the Acts 2. that the unbeleeving and Christ-crucifying Jewes, did not go to Peter for a cure,Prov 21, 2.16, 2., 0, 12. untill they were humbled and throughly convinced of their damnable and deadly condition, in crucifying the Lord Christ.Mater al [...]a­rum cirtatum, [...]. Greg. 27. Mor. Such is the temper of every man by nature, and therefore there must be a supernaturall worke, or otherwise a sinner though never so sicke, will never make a right use of Christ, Iohn 5.40. Ye will not come to me that ye might have life. The soul will not go out of it self and go unto Christ, or hide its selfe in his wounds without self-deniall, which must be, but cannot be without this grace of humility, and therefore as humility is called a mother grace, so it may be accounted a preparing as well as a child-bear­ing grace.

Quest. How doth God humble the soul, and fit it for a spirituall cure?

Sol. This he doth 2 wayes, 1. By the hard hammer of the Law: 2. By the soft fire of the Gospel.

The Spirit by the shrill trumpet of the law, arouseth the sinners drousie conscience, setteth his sinnes in order before him, and pre­senteth [Page 25]him with the fearful spectacle of eternal death & condem­nation. And that so, that the poor sinner selfe-convict and selfe-condemned, holdeth up his guilty hands before Gods tribunall, and receiving the sentence of death, doth not onely see hell, with a wide & gaping mouth ready to swallow him, but even in a maner feeleth himself in hell already; so that in this perplexity being brought down to the very gates of hell, and depth of selfe-de­spaire,Vel ab hoc cor­pore mortem inferente, vel ab hac carnali concupiscentia, &c. Vata. Fra­gilitatis con­scientia convi­cti, nec per le­gem videntes se justificari; poenitendo se submit tuntgra­tiae Dii. Raba. he cryeth out for a Physitian to cure him, O miserable man that I am, who shall deliver me from this body of death! or from this body bringing death upon me, by its concupiscence or naturall distemper! Rom. 7.24. Now the soule is stamped to very dust, and ground to very powder, so that there is a through dissolution of all high conceits, and the soule is made sensible of a necessity of Jesus Christ.

2. The Spirit having broken the proud & rocky heart, doth in the next place melt it by the fire of the Gospel, which fire with the heat of Gods love in Christ, doth dislolve and mollifie the frozen heart into the warme teares of godly sorrow. And now is the sinner sicke, and willing to be buxsome and pliabble to the Physitian, now it will take a spirituall vomit, a purge, now it will do any thing at the discretion of any skilfull Christian, now and never be­fore is the sinner a fit patient to administer physicke to, now is the cure feasile, welcome is the bitter potion of repentance.

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. 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,

APHORISME 4. Possibility of a cure doth sweeten the most bitter physicke of Repen­tance.Colligere hoc li­cet, ex tota scri­ptura, non posse homi [...]es [...]duci in viam, nisi spem concipiant unser [...]co [...]diae D [...], quia despe­ratro pro [...]sas [...] redde [...]c [...], & du­plicat etiam, [...]mo centuplicat pravitatem ho­minum. Calv. in Joel 2.12. Steque ad sin­ [...]eram venera­tionem tui in­vites. Just. Pagnin. Ioel 2.12, 13. Ezra. 10.2.

And therefore we see that the most wise God, doth so mixe his most glorious and simple attributes together, and doth so conjoyne his threats and promises, as that the most guilty conscience, and greatest sinner may hope for salvation in his deepest despaire, if the fault be not in himself; and to what other end or purpose, but to a­nimate and incourage the soul to use all the means God hath ap­pointed and sanctifyed for good to poore sinners? which otherwise we would not do, if there were no hope, therefore David in Psal. 130.2.3. saith, If thou Lord shouldest marke iniquities, O Lord who shall stand? verse 4. But there is forgivenesse with thee, that thou mightst be feared.

In these words, Gods justice and severity in punishing sinne, is wrapt up like bitter pils in sugar, and all to incourage the soule to seek for a pardon, and to hope for mercy, as it appeareth by the 5. verse, I wait for the Lord, my soule doth wait; that is, I want [Page 29]willingly and heartily. Why, what is the reason David? Mark his reason and ground, its nothing but a possibility, as it is argued by these words, And in his word doe I hope. In hoc ergo mi­hi spes est. Aug. Glos. Greg. Car. Innocent. Hope ariseth from the apprehension of a possibility of salvation, as despaire doth proceed from a supposed impossibility, as appeareth by Cain, Gen. 4.13. My sin is greater then that it may be for given, so divers translate the words out of the Hebrew Text: and this made Cain flee from the presence of the Lord, and to give himself wholly to the world,Pagn. Vatab. Sept. to a meere sensuall life, as appeareth by the 16. and 17. verses of the same Chapter.

Despaire taketh off the Charet wheeles, and maketh a sinner drive heavily through the red-sea of sin-guiltinesse, so that the soul saith, Let us flee from the face of God, for he fighteth for our sins, against our sinfull selves.

And therefore well saith my Authour,Si quis auserat spem, non potest consistere verus illius cultus. Musc. in Psal. 130. Cogitent hic Doctores. He that taketh away the hope of mercy, and propitiation, taketh away the worship and feare of God, for nothing remaineth but the expectation of the se­verity of Divine Justice. And therefore saith he, All Doctors of Physick ought to consider that the doctrine of free Grace, doth up­hold the feare and worship of God in the world. Despaire doth cut the sinews of strength asunder, and leaveth the wounded sinner motion-lesse.

If it be objected, that this doctrine will breed security, negli­gence, and contempt: It is answered, it may doe so, but it is in carnall wicked men onely. Now saith he, I pray, is it convenient that Gods glory should be obscured, and the consolation of the Elect should be hindred, because of the perversnesse of the wicked, who will goe on securely in their sins,Absit, absit. doe what we can? by no means, let any godly man be of such an opinion. Give the chil­dren their owne bread, though the dogs, matching it away,Ossicium est medici ut su­cunde curet. Asclepiades. nou­rish up themselves unto destruction.

The Arminians doe agree with the Church of God, in maintain­ing a possibility of salvation; yet herein they doe shamefully erre, in that they place this possibility in the powers of nature, as the old Pelagians did. Which false doctrine hath been sufficiently confuted by S. Augustine of old, and by Doctor Twisse of late time,Aug. de haeres. and many other learned and pious Writers and Disputants.

CHAP VIII. Application of this 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.


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.

APHORISME 5. England is a Sin-sick Nation, and a Parliament Patient.

This Aphorisme consisteth of two parts; First, that England is a sin-sick Nation. Secondly, that it is a Parliament Patient. Of [...]oth these briefly, and first of the first.

England is a Sin-sick Nation.

The present lamentable face of it, doth too apparently shew it. Also he that knoweth it not, is very ignorant, either of the nature of a Nationall distemper, or of this Kingdomes condition.

Look over the foure great changes of England since it was a Na­tion, and thou shalt finde the same sinnes and sores now, which were in any or all of them, insomuch, that our Narionall sinnes and sicknesse seemeth to be hereditary. Yea our dayes are but the August and Harvest of their seed-times. So that I may say to Eng­land and to Wales, as Moses said to the Reubenites, and the Ga­dites, Numb. 32. ver. 14. Behold you are risen up in your fathers stead, an increase of sinfull men, to augment yet the fierce anger of the Lord toward Israel.

Look over the writings of late times,Batton, Bast. [...]in. and you shall finde the truth of this Aphorisme.

Acquaint thy selfe with the Parliament Declarations, & King­dome Petitions, and Englands sicknesse will seeme to be mortall.

Doe but well pry into the state of thy parish, family, and Coun­tie where thou livest;Non o [...]abene yea doe but feel thine own pulse, and thou shalt be soone and fully convinced that all is not well, there is some change and distemper in the body politick, whatsoever it is, and is the cause of it. This is the generall complaint of all men, on both sides: The one side calleth the sicknesse, Tyrannie, and Poperie; the other side calleth it,Omnia in ma­lum ruere. Ri. Bak. Chron. p. 162. Rebellion, and Faction. Sure it is, that England is a sin-sick Nation, and tendeth to ruine and destruction, which is a Nations mortality: & so far from any appearance of any humane remedy, that our onely Anchor must be confidence in God, and Prayer. Yet saith my Author, our hope is it will be but a fit, and the storme once past, [...]aetum (que) choro [...]aeana [...]anc­mus. R. Bak. Chron. faire weather again, and fairer perhaps then it was before, and then with joy we may rejoyce in a calme and quiet smooth sea. In the mean time let us comfort our selves with the words of the Prophet David, Psal. 34.19. Many are the afflictions of the righteous, but the Lord delivereth them out of them all.

This Nationall sicknesse is twofold, 1. Spirituall, 2. Corporall.

First, it is a spirituall sicknesse, a Church distemper. Many things have been brought into the Church, contrary both to the Scriptures, and the true Protestant Religion, professed and taught in the Church of England,Corpus confessi­onum fidei, Cath. consensus, Consensu, [...] Eccles. Scotland, and all the other Reformed Chur­ches, and Primitive times; which will cleerly appeare by com­paring these new Tenets following with the Harmony of Confes­sions, and Catholique consent, which will be impartiall Judges to end a great Controversie in this Land, concerning the Prote­stant Religion, which is in question.

Quid agitur in Anglia? Consulitur de Religione.

The new Tenets are these especially.
  • 1.
    [...]. Hun.
    That Bishops, be they never so wicked, are Jure Divino.
  • 2. That the Government of the Church of England, as it now stan­deth, by Arch-bishops, Bishops, &c. is so holy a Government, that it is a sinne to alter it.
  • 3. That the Discipline which the Prelats establish, be it what they please, is to be punctually observed.
  • [Page 39]4. That all the Ceremonies of the Church of England bind the con­sciences of the people.
  • 5. That a Minister hath power to damne a man, that is not confor­mable to the Ceremonies of the Church.
  • 6. That the Scriptures are not the onely Rule of the Church, in ap­pointing out the worship and service of God.
  • 7. That the word of God cannot assure us that it is the Word of God, as some have taught.
  • 8. That a Minister or Priest hath power to absolve sin verily, and indeed, where according to his judgement he findeth a person to repent.
  • 9. That there is in Orders given an indelible character.
  • 10. That we ought to receive the Communion on an Altar.
  • 11. That the presence of Christ is visible in the Bread and Wine, af­ter Consecration.
  • 12. That Altar-worship is lawfull.
  • 13. That Latine Service is lawfull in Churches.
  • 14. That Sacraments do give and confer Grace, and are as necessarie in their place, and no lesse required then Belief it selfe.
  • 15. That Sunday is no Sabbath.
  • 16. That Man hath Free-will.
  • 17. That a man may doe works in themselves absolutely good, and acceptable in the sight of God.
  • 18. That to be preserved from all sin in this life, is not impossible.
  • 19. That the Church of Rome, as it now standeth, is the Family of Christ, and some Members of that Church amongst us, are the Kings best Subjects.
  • 20. That Idolatrous wicked Heretiques are Members of the visible Church, if they be not excommunicated.
  • 21. That Christ is not originally God.
  • 22. That Images in Churches are lawfull.

2. Secondly it is a corporall sicknesse, a Common-wealth di­stemper, as appeareth by the several votes of both Houses, and their own Declarations and Remonstrances, wherein you shall finde that the Parliament hath wrastled with great dangers and feares, present miseries and calamities, the various distempers and disor­ders of this Kingdom, otherwise the malignant party had over­whelmed and extinguished, the liberty, peace, and prosperity of this Kingdome, the comforts, and hopes of all his Majesties loving [Page 40]Subjects, and exceedingly weakened and undermined the founda­tion and strength of his Royall throne.

Yea that Faction was growne to that height and entirenesse of power,Remon [...] the [...] the [...], d [...]e [...] 15. [...] 1641 [...] that they began to think of finishing of their work, which consisted of these three parts.

1. The Government must be set free from all restraint of Lawes concerning our persons and estates.

2. There must be a conjunction betwixt Papists, and Protestants, in Doctrine, Discipline, and Ceremonies, only it must not yet be called Popery.

3. The Puritanes, under which name they include all those that desire to preserve the Lawes, and Liberties of the Kingdom, and to maintaine Religion in the power of it, must be either rooted out of the Kingdome with force, or driven out with feare.

So that I may conclude with the Prophet Isaiah, Chap. 1.5. &c. and trouble you with no more quotations. Whose words are these. The whole head is sicke, and the heart is faint, from the sole of the foot, even unto the head, there is no soundnesse in it, but wounds and bruises, and putrifying sores, they have not been closed, neither bound up, neither mollified with oyntment. Your Country is desolate, your Cityes are burnt with fire, your land strangers devour it in your presence, and it is desolate as overthrowne by strangers. Except the Lord of Hoasts had left unto us a very small Remnant, we should have been as Sodom, and we should have been like to Go­morrah.

England is a Parliament Patient.

Now followeth the second part of this Aphorisme formerly na­med, and necessary to be considered on.

The truth of this part appeareth plainly from what hath been said in the first Aphorisme, and therefore I will refer thee thither (curteous reader) desiring thy right information, and Christian consent to so seasonable and order preserving position as this is, for if every private well-willer to Englands health may turne its Phy­sitian, I feare we shall have so many Mountebanks on the stage, as will soon kill a weake and sickely Kingdom, with their strange, and disagreeing Physicke.

For my own part (I thanke God for it) my conscience beareth me witnesse, I do desire a thorough Reformation in Church and Common-wealth, and that according to the rule, Gal. 6.16. Isa. 8.20. Yet I desire it in an orderly manner, which as I take it, is a Par­liamentary [Page 41]way, according to the constitution of our government; and to speake the truth, I am perswaded that the indiscretion of some Parliament patients, have been no little cause why out Par­liament is so much a patient.

And therefore this great colledge of state Physitians do declare to their patients, and the whole world,Remonst. of the state of the Kingdome, die Merc. 15. De­cemb. 1641. that it is farre from their purpose or desire, to let loose the golden reines of Discipline and government in the Church, to private persons, or particular Con­gregations, to take up what forme of Divine service they please; for they hold it requisite, that there should be throughout the whole realme a conformity to that order which the Lawes enjoyne according to the word of God. But hey desire (and blessed be God for it) unburthen the consciences of men of needlesse and superstitious Ceremonies, to suppresse innovations,Die Merc. 5. Maii, 1641. Protestation. and to take a­way the Monuments of Idolatry. My brethren what would you have more? think not that you are called to reforme the best reformers of the Catholicke Church, consider that by your Prote­station you are bound to maintaine the power and priviledges of Parliament, which falleth not short in this particular.

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.

APHORISME 6. Repentance is onely Physick to cure a sin-sick Nation. Ionah 3. Isa. 22.12.

For the better understanding of this Aphorisme, consider

First, what Repentance is.

Secondly, why it is onely physick to cure a sin-sick Nation.

What Repentanceis.Considerat. 1

I meet with many definitions; I will give you some of them, but I will conclude with one taken out of this Ordinance, contai­ning the summe and substance of the rest.

Repentance is a dying to sin by a true contrition, and a living to [Page 44]righteousnesse,Poenitentia est qua vera con­tritione mori­nur peccatis, & fide e [...]igi­mus nos [...]e pec­catis Sarc. loc. com. d [...] poenit. Peccata sua corrigunt. Just. Mart. quaest. a Gent. Sed etiam da­mnare omma [...]a, in quae prius confis [...]s est. by faith. Mark 1.15. In this definition of Re­pentance, are two parts. First, a mortification of sin in our mem­bers, Col. 3.5. a crucifying of the old man. Secondly, a Vivificati­on to righteousnesse, Eph. 4.

The same Author saith, To repent is not onely to depart from evill, but also to damne all those things wherein we have former­ly trusted.

As sin would send an impenitent sinner to hell, so a penitent sin­ner sendeth sin to hell, yea his idolized duties wherein he trusted, to make God some part of amends for his trespasses. Every unrege­nerated man, is a naturall, though not an artificiall Papist.

Repentance is not onely an aversion, and turning from sinne, in regard of the sorrow of heart it bringeth with it; but also its a con­version to God, [...]ed multo ma­gis conversio ad Deum, tanquam verum peccati medicum. Pet. Ramus depre­ [...]t. l. 3. p. 238. as the onely sin-curing Physitian, 2 Kings 20. Ionah 3.10.

Every sinner is borne into the world, with his back towards God, and heaven; but Repentance turneth his face towards God, and heaven-ward.

To repent is to bewaile sins past, and for time to come, not to commit sinne bewailed; [...]st mala prae­ [...]ta plangere, & plangenda [...]e [...]um non com­mittere. Amb. Greg. Pet. Lumb. 4 Sent. dist. 14. It is to grieve for sin, and not to commit sin grieved for.

Many other definitions I might give you, but I will content my selfe with that in the Ordinance, which is this that followeth, and it containeth within it, virtually what hath been or can be said, con­cerning Repentance.

Repentance is such a bitter griefe of heart for all the sin and miserie of this polluted and afflicted Nation, with such a preparednesse for a through Reformation, as God may be pleased graciously to accept. Parl. Ordin. M. E.

Wherein consider these parts, or Positions.

  • 1. Repentance is a bitter griefe of heart.
  • 2. This griefe, it is a generall griefe.
  • 3. This Repentance, it is accompanied with a preparednesse for a through Reformation.
  • 4. Its a God-pleasing Repentance.
  • 5. Its a humble Repentance.
  • 6. Its a proportionable, and sutable Repentance.

Of these in order.

First, this Parliament repentance, its a bitter grief of heart. This appeareth by the first words in the definition, wherein two things are remarkable. 1. The truth of it, in that it is called grief of heart. [Page 45]2. The measure of it, in that it is called a bitter griefe.

First then, it must be a reall and hearty sorrow.Poenitentia in corde s [...]a est. Calv. God in all things hateth hypocrisie, but especially in the work of Repentance. Ioel 2.13. Thus saith the Lord, Turne ye unto me with all your heart, and rent your hearts, and not your garments. Rab. Ab. Ezra. ut intelligat veritaten. Rab. Kimchi. Id enim praec [...] ­punmest. Si quando ex animo resipis­camus. Vat. By the renting of the heart, we are to understand the sincerity of this sorrow. God requireth repentance in secret, for this is the best repentance, most free from hypocrisie. Then God is most willing to forgive, when we doe seriously and indeed grieve for our sins: heart and hands must goe together. Lam. 3. ver. 41. What God hath joyned, let no man put asunder.

Secondly, it must not onely be a hearty and true griefe, but like­wise a bitter griefe, Ioel 2.12. it must be with fasting, weeping,Lucerate cor. Jun. and mourning, and our hearts must be rent, or cut in pieces, and not onely rased, or pricked.Mediocris poe­nitentia non sufficit, quum vos tot sceleri­bus sitis mihi obstricti. Cal. Therefore Calvin saith very well to this purpose, God doth not onely require the truth of godly sorrow, but the degree of it, for a little is not enough, seeing we have com­mitted many great sins against God.

Therefore Saint Iames, Chap. 4.9. Be afflicted, and mourne, and weepe, let your laughter be turned into mourning, and your joy into heavinesse. If ever a mourning weed were in season, sure its now in fashion, though too few weare it. It is with most men, as with those in Amos 6.6. or like those Mat. 11.17.Qui nullis ar­gumentis ad veram poeniten­tiam permove­mini. Aretius. who did not suit themselves with the times. They were called to Repentance, but no arguments would prevaile with that pertinacious people. They would not mourne to those that mourned to them, but like the unconverted Romans, who did not onely sinne against know­ledge, but also had pleasure in those that did sinne together with themselves, Rom. 1.32.

2. Parliament repentance is a generall griefe, and that in two re­gards, 1. In regard of sinne, it must be for all sinne. 2. In regard of punishment, it must be for all the misery of this polluted and affli­cted Nation.

First, it must be for all sinne. Ezek. 9.4. They are marked on their foreheads, who sigh and cry for all the sinnes that be done in the middest of the City.

There is good cause why we should do so,Peccato nihil rependitur, nisi mors. Pet. Mart. Fabius. because the least sin is committed against a great God, and the smallest wages that is due to the least sinner is death, Rom. 6.23. Death temporall and death eternall: though all sinnes are veniall inregard of God, yet no [Page 46]sin is veniall in regard of its littlenesse. Lastly, because every sinne is a publick enemy, though committed in private, as Achans stealing and hiding the Wedge of gold, and Babylonish garment, Iosuah 7. Sin is an accursed thing, Deut. 27.26. Every sinne is a Peace-brea­ker, and Incendiary of war, yea the least sinne is a great make-bate betwixt God and Man, Gen. 6.5. Evil thoughts in man, caused God to have evil thoughts to wards man, sinne in thought causeth God to punish sin indeed: as the least leake in a ship may drowne all the passengers, so the least sinnes may destroy man kinde; the eating of one Apple did cause all the rest in the Garden of Paradise to rot; the least sinne and the youngest sinner do contribute toward the great stock of Nationall sinnes. As the Sea consisteth of single and small drops of salt-water, so doth the sea of misery, of single and small sinnes.

Secondly, it must be for all the misery of an afflicted Nation. It is not enough for a man to grieve for the punishment of his own iniquities,Proximorum damna ut pro pri [...], [...]ntit fi­delis. Lyran. but he must grieve likewise for the afflictions of Ioseph. Amos 6.6. We are to lay to heart our neighbours losses, as if they were our own. By Ioseph we are to understand, the peo­ple of God,Joseph, [...]d [...]l, [...]egni [...] Mere. and by affliction, the sicknesse of a State or Kingdom, now all the members of it are to be affected with it: there is a na­turall sympathy, which is good, and moveth compassion, so there is a spirituall sympathy, which is the ground of spirituall affection, 2 Cor. 11.29. And this is necessary amongst Christians at all times, especially in these suffering times. Who is weake, saith Paul, and I am not weake? Who is offended, and I burne not? therefore we are commanded to weep with those that weep; Rom. 12.15. If ever the counsell of our blessed Saviour was in season, it is now in season, Luke 23.28. Daughters of Ierusalem, weepe not for me, but for your selves, and for your children.

The want of this godly sorrow, and heart-smart, not onely for those that are our Country men, but likewise for all Christian Churches, in Europe, speake harsh things against us. Amos 6.7, 8, &c. Therefore now shall they go captive with the first that go cap­tive, and the banquet of them that stretched themselves shall be re­moved. The Lord God hath sworne by himselfe, I abhor the excel­lency of Iacob, and hate his palaces therefore. And it shall come to passe, if there remaine ten men in one house, that they shall die.

For my own part, if I may speake my own thoughts, I do not so much feare the destruction of England, because of the greatnesse [Page 47]of its sins, as because of the littlenesse of its repentance, and com­passion to Germany, and Ireland, our neighbouring and neigh­bourly Countries,Duo crimina accusat Amos in proceribus utrius (que) regni. Calv. We put farre away the evil day, and cause the seate of violence to come neere, as Amos saith, Amos 6.3. In which verse the Prophet doth reprove the very Nobles of both Kingdomes, Iudah and Israel, for two great sinnes. 1. Because they did not avert by repentance, but provoke Gods anger against them, by their proud and tyrannicall government over Gods heritage, over­throwing all equity and square dealing with the people of God. 2. Because they did live in security,Vana terricu­lamenta. and would not beleive the threats of the Prophet, but did reject them as vaine and meere Scar-crowes, and so they were not touched with any sorrow for their own sins, or the miseries of both Kingdoms, and so by this meanes,Non tanguntur ullo sensu. Cal. Solium violen­tiae. Vatab. even their impenitency, they did cause the throne of violence to come neere. Surely if we compare the state of our Israel, with that of old, we may say with Solomon, there is no new thing under the sunne. Eccles. con­dignum repen­dentur. Vatab. I saw under the sun, the place of judgment, that iniquity was there, and the place of righteousnesse, that iniquity was there, and what followed the throne of violence, but the judg­ment of God? verse 17. They shall be justly and sutably punished.

Beleeve it brethren there is good cause why the Lord doth pu­nish,Justus Domi­nus, & rectum judicium ejus, etiams [...] non semper nobis videtur. Ferus in Jos 7. not onely subjects but also Kings and great ones, in the season of the universal apostasy, wherein faith is so rare, that it can scarcely be found on earth, men are so well acquainted with the artifice of Reservation, Equivocation, and Elusion.

For my own part, I have often thought that that in Saint Luke 18.8. is now in fulfilling; the words are these. Neverthelsse when the Son of man commeth, shall he find faith on the earth? I am sure on't there is too little in many of our late Protestations and vowes,Quid verba audiam cum facta videam? if not in our own hearts.

3. This generall griefe it is accompanied with a preparednesse, for a thorow reformation.

It must be with us now as it was with the people of God, in Ezra his time, Ezra 10.1, 2, &c. They did not onely pray, confesse, and cast themselves down before the house of God, but the people did weepe very sore. A great weeping, but here is not all, there was in them a preparednesse for a thorow reformation verse 3. Now therefore let us make a Covenant with our God to put away all the strange wives, and such as are borne of them, according to the coun­sell of my Lord, and of those that tremble at the commandement of our [Page 48]God, and let it be done according to the Law.

In which words, a thorow Reformation is aimed at, as it ap­peareth by these particulars.Die Mer [...]. Mai. [...] Anno 1641. 1. They desired to bind themselves in Covenant with God, that they might be tyed the more strictly to it. (As in the Parliament Protestation.) 2. It was to put away all, and not onely some of their wives, though never so deare unto them. 3. In that it was to put away all their children, though themselves multiplyed, if they were borne of strange women. 4. In that they were willing to do this according to the counsell of the most holy and scrupulous Reformers, According to the Counsell of my Lord, and of those that tremble at the commandement of our God, [...] ju [...]ta [...]gent. Vat. tender conscienced men. 5. Because they desired that the law of God might be the rule of their Reformation.

In which preparednesse for a thorow Reformation take notice by the way, of two or three things very considerable in these Re­forming times.

1. Take notice of their Integrity and uprightnesse towards God, in that they desired a thorow Reformation according to his word, and not according to their own fancies.

2. Take notice of their Humility, in that they did refer them­selves for a Reformation, to such as were most able to judge of controversies, in regard of learning and piety: this was the summe and substance of their desires, that all things might be done accord­ing to the Law.

3. Take notice that this their preparednesse for a Reformation, being in conjunction with bitter sorrow for their sinnes, was a door of hope to Shecaniah, that God would spare his people Israel.

And truely for my own part,Nos quidem Peccatores su­mus, at Deus noster miseri­cor [...] es [...] [...]esipi­scentibus, & ad Dominum con­vertentibus. Fran. this is all the ground of my hope, that God will spare England, and not destroy it totally and finally, I cannot read that God did ever destroy a Kingdom, in the act of a deep Humiliation, and a thorow Reformation; now I hope God will not make Englands ruine a new president of his more then ordinary justice, seeing not onely many of the vulgar sort, but also the Parliament, and Assembly of Ministers, do desire to practice the Ordinance set forth for the same purpose, wherein not onely a bit­ter griefe for all sinne, but also a perfect reformation is desired and required in the whole Nation.

Now therefore let us enter into Covenant with the Lord, as the Parliaments and Assemblies of Ministers in both Kingdomes have lately done, and as the people of God did in Ezra his time, [Page 49]when there was a generall corruption in the land.

Otherwise our bitter griefe of heart, for sin and punishment,Omnes caere­moniae, sine laceratione cor dis, mera lud [...] ­bria sunt. will be turned into a sin; the remedy will increase the disease. Some of the heathen, in the dayes of their sacrifice to their Idols for health, did riotously banquet to the prejudice of their health, so too too many of us, in the very fast dayes, when we seeme to mourne bit­terly for our personall and nationall sins, run afresh to our sins, But God, in his just judgment, will punish a hypocriticall humili­ation,Qui non est ho­die, [...]as minus aptus [...]it. and a bull-rush dejection for a day, with a further unprepa­rednesse to repent and amend. When the heart is not rent with the garments, the rending of the garments, sowes the sin faster toge­ther. When the heart and breast are not knocked together,Tundens pectus & non corri­gens vitia, ea cousolidat. Aug. that knocking will never batter sin, but will consolidate and compact it together more firmly; it will be as the knocking of a naile, which drives it further and faster in.

4. Parliament Repentance is a God pleasing Repentance, argu­ed by these words in the definition, That God may be pleased to ac­cept. Now this is a God-pleasing Repentance two wayes, 1. In regard of intention and purpose of heart, 2. In regard of accepta­tion, on Gods part, the effect and consequence of it is acceptation.

First, in regard of the intention of the heart in grieving bitterly for the evil of sin and the evil of punishment, its not so much to get a pardon of sin, and a removall of the punishment,Tristitia secun­dum deum hinc nascitur, quod aliquts sentia [...] se deum offen­disse, & [...]am optet id sactum non esse. He­ming. as to procure the love and favour of God who is offended, and justly displeased, and therefore its called sorrow after a godly manner, 2 Cor. 7.9. God is the especiall object of it: if there were no hell to punish sin in, yet a true penitent sinner would grieve, because he hath dis­pleased so good and gracious a God, and hath broken so holy a law; and therefore David, Psal. 51. did especially eye God, in his bitter griefe for sin, seeking to please him, as well as to ease himself. Mary Magdalens teares were mixed with drops of love to Christ.

Secondly, its a God pleasing repentance, in regard of the [...]ffect of it, God doth graciously accept of it, Ionah 3. Isai. 58.5. and in many other places, but more of this hereafter.

Fiftly, its a humble Repentance.

This is argued from these words in the definition, as God may be pleased graciously to accept. The Parliament of England doth disclaime all merit, even in their deepest humiliation, they ascribe all to the richnesse & freenesse of Divine grace, in the acceptation of Englands bitter sorrow for sin, and preparednesse for an amend­ment [Page 50]of life. This is according to the practice of the true Church, in all ages, if we look into the histories of former times, nothing will appeare more plaine, and imitable.

God cannot indure a proud hypocriticall fast, Isa. 57. Or a Pha­risaicall and Popish confession,Propter hoc en [...]m, quod con­fidant in se [...]p­sis, & [...] to­tum deo [...]bu­unt, &c. & Damonem red­dat. Theoph. Arch. Episc. Monstratur per hanc parabo­lam, quod non oportet extolli inbono quo [...]iam opere, imo ne (que) in omn [...]um mandato [...]n impletime. Chrysost. Ab­breviator. Splead [...]da [...]. Aug. Luke 18.10. Pride in duties is no little sin, its to deny God, and to turne adversary to his free-grace, as my authour saith, it maketh a man a proud Devil, who did make himself like to God.

Therefore let us in all our performances, and greatest enlargments, speake the language of our blessed and thrice humble Saviour, and say, when yet have done all these things which are commanded you, we are unprofitable servants, Luke 17.10. This parable doth teach the Church of God, that it ought not to be puffed up with the perfor­mance of any good work, no, if we could fulfill the whole Law, for all is of God, and but our duty; but now if we consider how grie­vously we sin against God, and how exceedingly we fall short of a legall perfection, we must needes be humbled, in and for our best actions, for out of Christ they are but beautifull sins, and menstru­ous clouts.

Sixtly, Its a proportionable Repentance.

This is also inferred from this word Such in the definition, where it is said to be such a bitter griefe of heart, that is, such a sutable griefe as it may be in some measure proportionable to our sinfull joy in sinning,Quam magna deliquimus, tam grand [...]ter des [...]eamus. Cyprian. as it may be pleasing to God, and acceptable to him: And therefore its laid down as a standing rule to square our sorrow for sin by, that sorrow must be proportioned to our sins. The greater our sin, the greater must be our sorrow; David was not so much afflicted for his other lesser infirmities, as for his Murther, and A­dultery. Peter went out and wept bitterly, Math. 26.75. The me­dicine must be answerable to the malady, the antidote to the poyson.

Yet we must not think with the Papists, that this proportion­able sorrow for sin is required in way of satisfaction for sin,Non opus esset, Christum mo [...], si Pet [...]us potu­isset pecc [...]tum suum delere Pareus. Considera. [...]. for its onely the blood of Christ that giveth justice satisfaction, and by his blood, not by our teares we are clensed from all sin. 1 Iohn 1.7. the death of Christ had been needlesse, if Peter could have wept away his sinnes.

Secondly consider, why Repentance is onely physicke for a sin-sick Nation, the reasons are these.

1. Because Repentance is most sutable physicke, and that in two [Page 51]respects. 1. Because its most connaturall to the sin-sick soul, for its spirituall physick, and therefore its called a supernaturall grace. 2. Because its contra-naturall to the disease, which is impenitency. Now physicke as it must be sutable to the nature of the patient,Sublata causa, tollitur essectus. so it must be contrary to the nature of the distemper, that so the potion may oppose and so destroy the cause of sicknesse, which is sin, and onely sin. Lam. 3.39.

2. Because its most seasonable physick, its all wayes in season,Paenitentia vera, nunquam sera. but especially in these dog-dayes, wherein sin is more then ordinari­ly mortall, yea so deadly are our nationall sins, that every faithfull Clerke in this Land, do seeme to toll Englands passing Bell, by gi­ving warning, that England is brought neere to the Gates of death and destruction, except it doth repent speedily, Rev. 2.5. Repen­tance is physicke for a dying and gasping Nation, Isa. 22. and the 12. verse.

Thirdly, because its the most Catholicall remedy that can be,Poenitentia peccatorum me­dicus, qui eos, qui septem & septuaginta peccatis se in­quinant, curare potest, dummo­do uti velint. Just. Mart. quest. a gent. pag. 54. its a salve for every sore, its able to cure that impardonable sin a­gainst the holy Ghost, but that its alwayes accompained with im­penitency. Some Doctrines and Prescriptions are for Governours, some for Subjects, some for rich, some for poor, some for young, some for old, some for the wicked, some for the godly, some for the Court, some for the Country, but Repentance is for all men, being sinners, none can say he hath no need of it, because all have sinned, Rom. 5 12. 1 Iohn 1. last ver. Rom. 11.32. Psal. 14. Now its a Ca­tholicall remedy in 3 regards. 1. In regard of persons. Luke 24.17. Repentance is to be preached in his name to all Nations. 2.Misericordiae dei, propter poenitentiam delet omnia peccata. Oeco. In re­gard of diseases. 3. In regard of times. At what time soever a sin­ner doth repent, he shall save his soul and live, Ezek. 18.27. there is no other physick in the world, good for all persons, diseases, and at all times. That which is one mans meate, is another mans poy­son, the constitutions of men are so various.Remedium est poenitentia, quo evadere possint Ferus. Repentance is physick to all, poyson to none, it killeth sin, but it preserveth the life of the sinner; Though Repentance be a mortal potion to the old man, yet its a quickning medicine to the new man, its an enemy to thy body of sinne, but its a friend to thy sin-sick body: all which and more, you may cleerely see in Master Bradfords workes and last words.

Parliamentum An­glicanum est Brad­fordus-Redivivus.
‘O England, England, repent thee of thy sinnes, repent thee of thy sins. Be­ware of Idolatry, beward of false Antichrists, take heed they do not deceive you.’

As Mr. Bradford was speaking these words, [...], p [...]g. 1540. the Sheriffe bad tye his hands if he would not be quiet: O Master Sheriffe (said Master Bradford) I am quiet, God forgive you this Master Sheriffe; One of the Officers that was making the fire, hearing Master Sheriffe so spoken to, by Master Bradford, said, If you have no better learning then that, you are but a foole, and were best to hold your peace. To the which words he gave no answer, but asked all the world forgive­nesse, and forgave all the world, and prayed the people to pray for him. And turning his head to the young man that suffered with him, he said, Be of good comfort brother, for we shall have a good sup­per with the Lord this night, and so spake no more words that any man did heare, but imbracing the reedes said thus,

Strait is the way, and Narrow is the gate that leadeth to life, and few there be that finde it.

In which picture and words consider 4 things, (Christian Rea­der.) 1. How like a Round-head Master Bradford looketh and [Page 53]spake. 2. How Cavalier-like his enemies spake to him, and dealt with him. 3. The truth of Solomons saying,U [...] in rev [...]luti­one coeli. Cartw. That which hath been is, Eccl. 3.15. And there is no new thing underneath the Sun, Eccl. 1.9. 4. The onenesse of Bradfords and the Parliaments physicke, as appeareth by his Epistle to the City of London, as followeth.

On this sort, my right dearly beloved, let us bewaile our sins, and that heartily let us repent of our former evil life, heartily and earnestly purposing to amend our lives in all things, continually watch in pray­er, diligently and reverently attend, heare, and read the holy Scrip­tures, labour after our vocation to amend our brethren, Epistle to the Citie of Lon­don. Fox, pag. 1543. let us reprove the workes of darknesse: Let us flee from all Idolatry: Let us abhorre the Antichristian and Romish rotten service, detest the Popish Masse, abrenounce their Romish God, Prepare your selves for the Crosse, Be obedient to all that be in Authority, in all things that are not against God and his word: for then answer with the Apostles, It is more meet to obey God then man.

Bradford rendre [...]h a go [...]d reason in the same Epistle to the City of London, and doth both urge to repentance, and pray for a spiri­tuall cure of those sickly times & Marian dayes, his words are these.

In no case can the Kingdom of God approach to them that repent not, therefore my dearly beloved let us repent, and be heartily sorry, that we have so carnally, so hypocritically, so covetously and vaingloriously professed the Gospel. All this I confesse of my self to the glory of God, that he may cover mine offences in the day of judgmement. Let the anger and plagues of God most justly fallen upon us, be applyed to every one of our deserts, that from the bottome of our hearts, every one of us may say, It is I Lord that have sinned against thee, it is my hypocrisie, my vaineglory, my covetuousnesse, uncleannesse, carnality, security, idle­nesse, unthankfulnesse, self-love, and such like, which have deserved the taking away of our good King, of thy word, and true Religion, of thy good Ministers by exile, prisonment and death. It is my wickednes that causeth successe, and increase of authority to thy enemies.

Oh be mercifull, be mercifull unto us, turne to us but not in thy fury, lest we be consumed in thine anger, chastise us not in thy wrathfull dis­pleasure, reprove us not, Bradfords pray­er for England but in the midst of thy anger remember thy mercy, for if thou marke what is done amisse, who shall be able to a­bide it? but with thee is mercifulnesse, that thou mightest be worship­ed. O then be mercifull to us, that we may worship thee: heare us for the glory of thy name, be mercifull to our sins, for they be great. Oh heale us and help us for thine honour, let not the wicked say, Where is their God?

CHAP. XII. Application of this Aphorisme.

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

APHORISME 7. Confession is the Sin-vomiting part of Repentance.

FOr the better understanding of this Aphorisme consider three things.

  • 1. What confession is.
  • 2. The ingredients in this vomit.
  • 3. Why it is called a vomit.

1. For the first consideration, What confession is: I could bring forth many definitions of it, but I will content my self with one gathered out of this Ordinance, being full and pertinent to the pur­pose, which is this.

Confession is a free, full, hearty, Parl. Ord. E. and humble acknowledgement made to God, secretly and in publick, both of our personall sinnes, and also, and that chiefly of those sinnes that are and have been the sinnes of this Nation.

In which confession consider these parts.

1. It is a free confession, not extorted by paine of the wrack, as Pharaohs was, nor wrung from us, as Sauls was, or wrested, as Balaams was, when his Asse reproved him, and the Angel drew his sword at him. Numb. 22.30, 31, 34. But it should bee free, as Davids was, 2 Sam. 24.10. whose heart smote him before Gad came to him. Acts 2.37. The penitent Jewes did not stay till the Di­sciples came to their houses, but they went to them and said,Hook. Soules preparat. p. 206 Men and Brethren you have spoken against the sinne of murder, and we confesse that we are guilty of this sinne, what shall we do to be saved?

Let us therefore confesse freely, God loveth a free confessour, as as he doth a backward sinner.

2. It is a full confession of all sinnes. Lam. 2.19.Parl. Ordin. M. Some of the ancient expound that place of a full confession, as in pouring out water all goeth out, not so in pouring out oyle, some still hangeth behind in the inside of the vessell.

Thou wilt discover all to the Physitian, or oughtest to do so, for thy bodyes sake, do it much more for thy souls sake.

3. It is a hearty confession, with the heart as well as the lips, otherwise it will be but lip-labour, lost-labour, Math. 15.8. They [Page 58]worship God in vaine with their mouth,Frustra colunt Deum, qui per opera illum de­bono ant. Theoph. who dishonour him by their workes, therefore Let us lift up our hearts with our hands unto God in the heavens, and say, we have transgressed. Lam. 3.41, 42.

4. It is a humble confession, as it appeareth by these words in the Ordinance,Parl. Ord. M. We ought to humble our selves, and to give glory to God, the searcher of all hearts, by confessing all sin.

Such was the confession of the humble Publican,Humilis con­fessio. Glossa. Innoc. tertius, in Psal. 32.4. Peccata Deo confitenda, non ut illum mone­amus. Pet. Mar. Luke 18.13. Such also was the confession of the Prodigall, Luke 15.18, 19. I am no more worthy to be called thy sonne.

5. It is made to God, not to informe him, of what he is igno­rant, but to informe our selves, and to stirre up in our selves a more ardent desire of his grace and favour. Psal. 32.5. Let us confesse our sinnes to God, for he onely is able to absolve us. Mat. 6.12.

6. It is a secret confession, either all alone to God alone, and this is the most private confession that can be, Psal. 32.5. Or it is lesse private, as in the family, or with some few others, as the hus­band and wife, or friend and friend together.

7. It is a publicke confession in congregations, Lev. 16.21. Aaron was to confesse all the iniquities of the children of Israel, and all their transgressions in all their sinnes. It is also a publicke confession in ass [...]mblies that are civill meetings, [...] Pet. Mart. Iosuah 7.19. this is called a civill confession, as in Assissis, Sessions, &c.

8. It is a personall confession, Psal. 51.3, 4. I [...] which confes­sion 2 things are especially to be observed. 1. A self-accusation. 2. A self-condemnation. David did accuse himselfe verse 3. and he did condemne himself,Ideo agnos [...] ut tu agnos [...]as. Gr [...]g in Ps. 51. Dete [...]t, [...] 3. and justifie God, verse 4. Let us do so, it is the next way to obtaine an absolution. 1 Iohn 1. and verse 8. If we confesse our sins, he is just and faithfull to forgive us our sins.

9. It [...] Nationall confession, and there is a good reason given for it in the Ordinance, which is this, Because a confussion of na­tionall sinn [...]s is most agreeable to the nationall judgments, under which the land groa [...]es. This Daniel did, Dan. 9.8.

There is a strong motive annexed to the reason, whereby we may be stirred up to do so, and that is, because it is most likely to be effectuall for the removing of Gods judgements, under which the land groaneth.

10. It is a confession of sinnes both new and old, that have been and are committed: though God have forgotten the par­doned sinnes of our forefathers, yet we ought to remember them, though he hath buried them, yet me must uncover them, [Page 59]though God doth cast them behind his back,Ille do [...]e [...], qui videt [...] sua. Non posui su­per dorsum quod feci. Gre. yet we must have them before our eyes, that we may walke mournefully with our God. Mich. 6.8. Psal. 51.3. Which is a duty now as well as then.

Secondly, Consider the ingredients in this vomit, which are di­verse, I will onely name these three or four.

1. The first is hope. Hosea 10.2. Dan. 9.9. We must not confesse as Achan did to Iosuah, looking for no favour, but as the sick man doth to the Physitian, hoping to be cured by him.

Let this incourage thee to hope in his mercy,Timeat unus­quis (que) ne pec­cet, non lamen desperet. Aug. Glosa. because God taketh pleasure in such as hope in his mercy. Psal. [...]47.11. Let thy feare keep thee from sinning, but take heed of despairing.

2. The second is shame. Ezra. 96. Ezra confessed and said, O my God I am ashamed and blush, to lift up my face to thee, my God, for our iniquities are increased over our heads, and our trespasse is growen up unto the heavens. Rom. 6.21.Hoc summo Dei beneficio contingere, ut hommes de an­teact is peccatis erub [...]scant. Chrysost. To be ashamed of our for­mer sinnes, is a great blessing of God, it is the property of a holy man to grieve for, and to be ashamed of his former sinnes. Though faith is confid [...]nt, yet a penitent sinner is not impudent. Such as are not ashamed, Ieremiah compareth with the unshamefast whore. Ier. 3.3. such shamelesse wretches were the Sodomites. Yet there is an unprofitable shame, which leadeth not to repentance, Ier. 2.26. But this Godly shame bringeth repentance. Ier. 31.19. I was ashamed, yea even confounded.

3. The third ingredient it is a holy anger: Ephraim in a holy anger did smite himselfe on the thigh, Ier. 31.19. And the Publican did knocke himselfe on his breast, Luke 18. as a man in an angry passion. And David called himselfe a beast 2 Sam. 24.10. The repenting sinner though he be most patient to God, yet he is most impatient to himself, and full of indignation to his sinnes; though he is in charity with all men, yet he is out of charity with himself, and could even eate his own flesh, in an holy anger, when he find­eth no good thing dw [...]lleth in it. He doth oftentimes grinde his teeth at himself, when he doth smile on his enemy. Iob 42.6.Abjicio. Pagn. Iob did cast away himself as in a discontented fit.

4. The last ingredient it is a stedfast purpose through Gods grace never to fall into the like sinne again, otherwise it is but a hypocri­tical confession, which God abhoreth: many can speak great words against themselves and their sinnes, and yet they do little, when the hot fit of confession is off them, yea they willingly and speedily fall into the relapse. Not much unlike a thiefe I knew in Cam­bridge [Page 58] [...] [Page 59] [...] [Page 58] [...] [Page 59] [...] [Page 60]bridge Castle, who after 7 yeares imprisonment, was at last set at liberty, and to me and others confessed many things against him­self, but about a moneth after, I saw him hanged at Tiburne, for a new Robbery.

Lastly, Consider why confession is called a Vomit.

Now its so called in regard of its similitude or likenes to a vomit, given by the welwilling and skilfull Phisitian, and that in diverse regards.

1.A [...]vatio ci­bo um [...] & condimeg [...]a [...] Pli. l. 11. c. 53. A vomit is an ejection or casting out of some ill and burden­some thing within the body, as raw-crudities, fleame, black, or yel­low choler; So confession doth cast up and out, that which doth lye heavy upon the conscience. Psal. 32. Prov. 20.15. Ill gotten goods are like raw and undigested meat in the stomacke. Beza saith they can never be concocted, or digested.

2.Per os ejeciio. Amb. Cal. A vomit is a casting out of some troublesome thing, by the mouth: and herein it is differenced from a purge. Iob 20.15. So Confession is done by the mouth. Rom. 10.10. With the mouth confession is made unto Salvation; this confession unto Sal­vation, is true of sinne,Vomitiones ad haec homini in remedium ex­cogitatae sunt. as well as of faith.

3. A vomit is made for a remedy and help to a sick stomacke, because it cleereth and emptieth the stomacke. So confession is a part of repentance, which is the onely remedy to cure a distem­pered Kingdom, as you have heard, it casteth up the filthinesse with­in. Isa. Ventriculi sub­versione con­tingit. Calep. 28.8.

4. A vomit is loathsome and burdensome to the corrupted sto­mack, which is argued by the subversion of the stomack, and the strainings in the act of vomiting: So is confession contrary to polluted nature, which would faine hide sinne from the world, Prov. 30.20. but when the guilty conscience doth fall into a sit of confessing,Cant. Pot. then the Malefactor crieth out, O! my back doth ake, I am paind extreamly,Ille tacet, qui silentio [...] conteg [...] Greg. Hier. Cassiod. alasse! I had almost broke my lungs, and over-stretcht my heart-strings, before I could disgorge and empty my troubled mind and accusing conscience; Psal. 32. when Da­vid kept silence, and did not confesse his sinnes, his strength decay­ed through his roaring all the day long. David would faine have bit in his sinnes, but he could not for his heart-blood; he must con­fesse, and confesse he did,Antinomians. and then, when the sin was up, he had ease.

I have often marvelled with my selfe what should be the reason why some understanding Christians (who are called the Pointers or Eatonists) should deny the confession of their sinnes;Heb. 4.13. I could ne­ver [Page 61]thinke it was because God did not see them,Deus totus o­culus est. for this were to eclipse his Omnisciency; Neither can I think it is because they are no sinners, for our Saviour did teach his Disciples and all Chri­stians to aske the forgivenesse of their sinnes; Math. 6. 1 Iohn 1.9, 10. But certainly the cause is in the nature of confession, it is like a vomit which is loathsome and burdensome to a full and cor­rupt stomack, as before hath beed declared.

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.

APHORISME 8. Humiliation is the soule-afflicting, and heart-fainting part of Re­pentance.

Lev. 16.29. Ye shall afflict your soules, verse 31.Humiliabitie animas vestras LXX. Or as the words are translated by the Septuagint, Humble your soules. Num. 29.7. & 30.13. Ezra 8.21. Ier. 45.3. Ionah 2.7.

For the better understanding of this Aphorisme, consider what Humiliation is. I might give many definitions, but that in the Ordinance is very full and pertinent.

Humiliation its a hearty bewailing, Parl. Ordin. F. even with deepest godly sor­row and detestation, secretly and in families, but especially publikely in congregations, both of our owne personall sinnes, and chiefly those sins that are and have been the sins of this Nation.

In which definition, consider these eight parts.

1. Humiliation is a hearty bewailing of sinne.Toto corde a­bominantur peccatum. Oc­colamp. in E­zek. 6.9. It is not enough to b [...]waile sin, but it must be done cordially; Repentance must make the heart sick, Ier. 4.31. A woman in travell of her first­borne, doth bewaile her selfe heartily, and not complementally; so is the Church of [...] to bewaile her selfe seriously. God doth require the heart in every thing, Prov. 23.26. He doth especially [Page 64]eye the heart in any duty, Prov. 21.2. Ezek. 33.31.

There is good cause why we should doe so. 1. Because our sins are heart-sins, [...] pecca­to. Jun. Mat. 15.19. 2. Because they are hearty and serious sins, 1 Ioh. 3.4. 3. Because a heartlesse humiliation, is a hearty dissimulation, which is a double iniquity. My Masters and fellow-souldiers, it is not enough that you confesse you doe not well to sweare, but you must confesse it heartily and sorrowfully, or else God will look on you as Cavaliers, though you fight against them.

2.Dolor de peeca­tis, quatenas [...] Deum offendit, non tantum [...] hominem a peccato, quate­nus est [...] &c. Ames. de resip. [...], [...]o quod sit contra Deum, quem ama [...]. Cassiod. in Ps. 51.17. This Humiliation is with godly sorrow. 2. Cor. 7.10. Godly sor­row works repentance. Now this grief is called godly sorrow in di­vers regards. 1. Because God is the chief object of it. Eze. 6.9. 1 Sa. 7.2. All the house of Israel lamented after the Lord. Though there were no sparks of fire in hell, yet there would be drops of water in a truly humbled sinners eyes, not onely because of the evill of pu­nishment which doth accompany sin, but especially because of the evill of sinne that is in sin, as it is the transgression of the law of a righteous, holy, and a loving God. 2. It is called godly sorrow, be­cause God is the Author of it, Iam. 1.17. 3. Because God is the end of it, it driveth the soule to God, and not from God. Hos. 6.1. Lam. 3.40. As God is the Alpha of this sorrow, so he is the Ome­ga of it. As the soule returneth to God that gave it, so doth this godly griefe. 4. Because the subject in whom this sorrow is, is a godly man; the wicked have not this griefe: Cain, Pharaoh, Iudas were without it.

3.Proseindere. Kimhi. Sc [...]nduntur e­nim [...]da, qui bus sactorum suorun [...]oeni­tet. Oecolam. Dolor etiam [...] debet esse ma­ximus [...] dolorum. Ames. Cor cont [...]tum dicitur, quod poenitentiae la­bo [...]hus vehe­mente [...] est af­flictum. Cassi. Its a deep humiliation, argued by these words in the defini­tion, With the deepest godly sorrow. Ezek. 6.9. the word there translated to lothe, signifyeth to cut asunder, whereupon my au­thour hath this note; Their hearts are cut into pieces, who repent of their sinnes. Now this cannot be without heart-bleeding sor­row. Zach. 12 10, 11, 12. Upon which place one saith, that griefe for sinne ought to be the greatest griefe of all: and there is very good reason for it, because the evil of sinne is a greater evil, then the evil of punishment is or can be; the one is of the Devil, Iohn 8.44. the other is of God, Amos 3.6. There is something good in pu­nishment, there is nothing good in sinne, onely the most wise God doth by accident turne sin to good, Rom. 8.28. as the skilfull Phy­sitian doth make a good and healthfull use of poyson to his patient. Again, godly sorrow is the greatest, because our love to God is greater then to any creature, if we be his children; now according to the measure of love, is the measure of sorrow.

Quest. May not a child of God sometime feel more griefe for some worldly crosse then he doth for sin?

Gods children feele more sorrow in the intellectuall part of the foul for sinne, then for any worldly losse or crosse whatsoever.Sol. Thom. Suppl. qu. 4. Art. 1. Bellar. de poen. l. 2. c. 11. Intellective salt [...]m, quoad displic [...]ntiam voluntati, quamvis [...] saepe a [...] dolores mag [...] appareant. A­meside resip.

But this griefe is but the displacency or dislike of that which the understanding apprehendeth as evil.

But yet all the children of God do not feel such a sensible sting­ing smarting griefe for their sinne in the sensitive faculty, as they do for out ward afflictions: and the reason is good, for the more corporall any thing is, the more it worketh upon the senses; though preparative sorrow be necessary to remove the hindrances, and to fit the soul for conversion, yet we grant no meritorious cause in preparation.

4. This Humiliation is accompanied with a detestation of sin, as it appeareth in the definition; This detestation is an abhorring,Odium peccati, & supra omne, detestabil [...]s. and an execrating, or hating of sinne, 2 Cor. 7.11. Yea what indig­nation, the soul inlightned looketh on sinne as the most detestable thing in the world, and least becoming a member of Jesus Christ: and the reason is strong, because the heart that hath been broken for sinne, and burthened with it, looketh on it as the greatest evill in the world, and therefore for its own preservation, will hate and dislike that sin which separates between God and the soul; the soul knoweth sin, to be the greatest enemy, and therefore it is most invenomed with violence against it, and saith, whence come war, whence come pillaging and plundering, whence come killing and slaying, whence come divisions betwixt King and Parliament. Kingdome and Kingdome, whence come all these and many more miseries, and what is the mint out of which all these plagues and judgements come? Is it not my sin? It is not my poverty or disgrace that pincheth me, but my fin first caused all these. It is the poyson of sin, in poverty, shame, warre, famine, and the wrath of God in all these because of my sinnes, Rom. 1.18. and therefore the soul throweth away what it loved before, as a menstruons cloath,Abominari om­nia quae pug­nant cum cul­tu Dei. Seria detestatio ad omnes sordes adjiciendas im­pellit. Calv. in Isa. 30.22. and saith, get you hence. Isa. 30.21, 22. Upon which place my au­thour giveth this note, the true penitent convert doth detest what­soever is contrary to the worship of God.

This detestation of sinne, if it be right, will compell us to cast a­way all vile and base things, it will not spare gold, silver, pearles, but cast away all rather then to be defiled with them: the considera­tion whereof may stay our censuring the Parliament of England, [Page 66]in labouring to take away all the monuments of Idolatry. Every precious thing ought to be as a dead peece of carrion in our sight, rather then it should be a defilement to our fingers;Et quicquid pretiosum est, faetere debet, potius quam ta­libus slagitiis nos inquinari patiamur. Cal. We reade that Iosuah and all Israel did not onely stone Achan, but did burne the wedge of gold, and the Babylonish garment, which a man would have thought, might have been put to some necessary uses. Iosuah 7.

This detestation is then true. 1. When a man desireth to have all sinnes discovered,Hook. Soules preparat. pag. 236. 237. Psal. 139.24. 2. When he laboureth to have all sin killed. 3. When he hateth sinne in others. 4. When he hateth all the occasions and means of sinning.

As the consideration of this fourth part of humiliation is com­fortable to such as hunt for the blood of their own corruptions, and cannot be at quiet till they see the death of all the reliques of Popery and superstition in the land; so it is terrible to the greatest part of the world, even of professours, because this hatred of sin is very rare in the world, even amongst those that count themselves some body, in the bosome of the Church; many hate the sinner ra­ther then the sin, if they consider seriously the ground of their ha­tred, yea vertue more then vice.

5. This humilitation it is a secret humiliation: such an one was that of the Prodigall, Luke 15.19. and that of the humble publican, Luke 18.13. and this is freest from Hypocrisie; this secret humili­ation shall have a publicke exaltation, Math. 6.6. This humilia­ation is either most secret all alone, Psal. 4.4. or lesse secret, as in the family, Zach. 12.12, 13.

6. It is a publicke humiliation in congregations, on the Lords day, on fast-dayes, and upon other meetings, as God shall give op­portunity and ability. Isa. 58.4.5. Esther 4.16. this fast was pub­licke in their meeting houses, or synagogues; I feare private fasts on the publicke dayes of humiliation, will prove dangerous to the Kingdome, and so displeasing to their friends, who are afraid of Schisme.

7. [...] homo & nascitu [...] in ori­ginali peccato quod ex Ada­mo trabitur. Hieron. Glos. Gregor. It is a personall humiliation, it is not enough to mourne for the sinnes of the time, but thou must likewise bewaile the sinnes of thy own nature, as David did Psal 51.3. Yea originall sinne, as in the 5 verse, so the ancients expound the place: good reason we should be humbled, and that deeply for our own sinnes, seeing they are as much against God, our selves and the Nation, as other mens sinnes are.

8. It is a nationall humiliation. Ezek. 9.4. For all the abomina­tions done in the midst of Jerusalem; God is dishonoured most by publicke sinnes, and they are most dangerous to a Kingdome. Isa. 1. Ezek. 9.9. The Land is full of blood, because the City is full of perversnesse, or wresting of judgment;Boni de alto­rum quo (que) ma­lis graviter in­gemiscunt. Ex falso cultu sequitur provi­dentiae abneg a­tio, & eversio officiorum inter homines. Occ [...]. Let us therefore sigh and cry for all the abominations that are done in the midest of us, it is the property of an honest man to do so. A publicke declination and defection from the purity of Divine worship, is an open floud-gate to all vices, whereof this land hath had wofull experi­ence within these late Marian-dayes, wherein some Pre­lates have appeared so like Boner and Gardiner, as if there were a Pythagorical-transmigration of soules: but I leave them to their answers, and Divine providence; onely so long as they remaine, and I live, I resolve not onely to pray for their extirpation, but also for their conversion.

Not to digresse, this humiliation had need to be personall and nationall, if we look on the Cessation of Armes in Ireland, which Cessation to me, is a cleere stating of the question and intention of these warres, to be a triall of Mastership betwixt the Papists and Protestants.

Flatter not thy self Christian friend, the bloudy Irish-Rebels,Irish Remonst. who have shed so much innocent blood, and boast that they have slaughtered a hundred thousand Protestants, will not leave one Protestant alive in the three Kingdoms, if they be not prevented, not onely by a strong hand, but also by a speedy humiliation both per­sonall and nationall.

CHAP. 16. 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.

APHORISME 6. Reformation is the Patient-restoring part of Repentance. Matth. 3.8. Rev. 2.5.

For the better understanding of this Aphorisme, consider two things.

First, what Reformation is.

Secondly, why it is called the Restoring part of Repentance.

For the first Consideration, what a Reformation is.

I might give you many definitions of it, but I will gather one out of this Ordinance,In al [...]am [...] redigo▪ Calep. Dum quod suit ante, reformet. Ovid. 11. Met. Reductor ac reformator. Plin. ep. 165. Reformare est in meliorem fo [...] ­mam redigere. Calep. Apollo [...]o rur­sas reforman­dum, velut re­ [...]oquendum sededit. Quintil. l. 12. c. 6. Arch-bish. Herman, Epist. in forma Re­form. Parl. Ord. E. Omnino bonas essicitote vias vestras, & acti­ones vestras. Jun. Tremel. which is very full and sutable, and it is this.

Reformation is such a necessary and thorow change of things amisse, for the better, and that both Personall and Nationall, as God may be pleased graciously to accept, upon our Repentance.

In which definition consider these parts.

1. Reformation is a change of things a misse.

This is argued by the signification of the word. To re-forme, is to forme a thing again, to polish anew, to cast into a new mould, to bring to the old state againe.

2. Reformation is a change of things for the better, otherwise it were a Deformation, a defacing of a thing.

An ancient and learned Linguist useth a word for the word Reformation, which signifieth to boile againe, to mend with stu­dy, and to polish anew; all which phrases argue a change for the better, which cannot be, except something were amisse.

3. Its a necessary Reformation. And this must needs be so, be­cause perfection is necessary, we must labour for it, Mat. 5.48. and Reformation is the next way, and shortest cut to it. Lev. 26.23. Without a Reformation, God will make no peace, its promised in the 6. verse, upon their change for the better in the 3. verse.

4. A Parliament Reformation is a thorow-Reformation. This appeareth also by the words in the Ordinance, where its required to be a thorow-Reformation, according to that, Ier. 7.5. If yee thorowly amend your wayes and your doings, or thus, If ye make your wayes and actions altogether good.

Now this thorow-Reformation it is twofold in this place. 1. It is a Church-Reformation, ver. 4.6. 2. Its a Common-weale Reformation, ver. 5. and 6. Both Church and Common-wealth were corrupted, as then, so now, as is sufficiently declared by se­verall Declarations, and therefore a thorow Reformation is ne­cessary. And good reason there is, why this should be a thorow and Christian correction of all matters, seeing a thing once well done, is twice done. The more perfect any thing is,Quod bene sit, his fit. the more du­rable and profitable it is. But more of this hereafter.

5. Its a Personall Reformation. A Christian correction in Ec­clesiasticall matters is not onely necessary, but also a godly change in life and conversation it requisite. Every man is to sweep his owne doore. Every man is to amend one.In directione sua. Hieron. Then a Reformation is right, when each one walketh in his uprightnesse, Isa. 57.2. Then a man walketh in his uprightnesse, when he walketh in his directi­on, and way that is chalked out for him; when every one keepeth within his circle and compasse, and doth that which belongeth to his calling and place.Oportet enim ut primo cum diligentia in­vestiges, quae tua sunt. Chrysost Christ doth not blame a man for seeing a mote in another mans eye, but he blameth such a Christian as doth not consider the beame that is in his owne eye, and pluck it out: and therefore he commandeth him first to reforme himselfe, and then he shall be the fitter to reforme others, Mat. 7.5. A man is to purifie himselfe, as Christ is pure, 1 Ioh. 3.3. Its true, we are to endeavour the sanctification of others, but we must not forget our selves; we must not be like our owne eyes, that look na­turally and usually more abroad, then on themselves and face wherein they are; and therefore God hath made us a glasse where­in to behold our selves, and by which to dresse our selves, so as we may be beautifull and comely in his sight, Iam. 1.23. &c. Let eve­ry man therefore be perswaded to doe as they did in Nehemiah his dayes, when the wall of Jerusalem was repaired, Nehem. 3.10,Aedificavit domum suam, Hieron. 28. Every Priest repaired over against his house, yea the daughters of Shallum did so too, verse 12. Every one did keep and sweep his owne house and doore. Our blessed Saviour rendreth a good rea­son for it, as a Father saith,Aug. de Serm. Do. in Monte. for hereby we shall be the fitter to re­forme what is amisse in others, Mat. 7.5. It is the property of an hypocrite to look more to others then to himself; and therefore as we desire to be found sincere and true Israelites, let us look in the first place to a Personall, and then to a Nationall Reformation,Parl. Ordin. N. which next followeth in order in the Ordinance, and latter end of it.

6.Archi [...] [...]. Its a Nationall Reformation. As a Personall Reformation is sutable to a naturall body, so a Nationall Reformation is corre­spondent to a Politick body, which is a Kingdom: such an one was that in Ieremiah his time, which God required of his people in his Proclamation for a Reformation, Ier. 7.2. Stand in the gate of the Lords house and proclaime there this word of the Lord, and say, Heare ye the word of the Lord all ye of Iudah, that enter in at these gates to worship the Lord, &c. Without this Nationall Reforma­tion, we cannot expect a personall correction, the Spirituall Courts are Fleshly Courts, wherein a grievous swarme of flies have been fed, which have almost destroyed the land, Exod. 8.24. What Solomon in his time saw under the Sun, too too many have felt under the moone, that Wickednesse is in the place of judgment, and iniquity in the place of Righteousnesse. Eccl. 3.16. These spirit­lesse Courts must down, before the Spiritfull, and Presbyterian sin-punishing Courts can be set up in this Kingdom.

Now this Nationall Reformation in point of Religion is 4. fold, 1.Solemn league and Covenant for Reformati­on in the three Kingdomes, Sep. 30. 1643. In Doctrine. 2. In Worship. 3. In Discipline. and 4. In Government.

The reasons are many, and very strong which have extracted this Nationall change in point of government, as you may see in the preamble to this Covenant betwixt the Kingdomes of England, Scotland, and Ireland, but the reasons in the end of this Parliament Ordinance may suffice any moderate and welwishing Christian, included in these few lines.

That so at length we may obtaine a firme and happy peace, both with God and Man; That Glory may dwell in our Land; And the pro­sperity of the Gospell, with all the priviledges accompanying the same, may Crown this Nation unto all succeeding ages.

7. This Parliament Reformation its a selfe-denying Reforma­tion, this is argued by these words, As God may be pleased to ac­cept. Its not said, As may please the Prelates, the Papists, other Nations, or our selves, but such an one as may please God, Whatso­ever it is:Deus non vult [...] nostro, sed pro judiciosu [...]. Pet. Ram. Com. de Rel. Christ. God will not be worshiped according to our Free-will, but according to his own judgment, and therefore we find in the Scriptures how carefull God hath been in all ages to prescribe his own worship, Exod. 20. and how ill he hath taken the inventions of man, in and about his worship, Isa. 29.13, 14. Reade the place, and consider the workes of God in these dayes, and thou wilt give a Non-conformist the right hand of fellowship, in point of wor­ship.

8. Lastly its a penitentiall Reformation,Reformandum est cum dolore, quia deforman­do gaud [...]bamus collected from these words in the Ordinance and definition, Vpon our Repentance.

Its not enough to turne over a new leafe by a Reformation, without washing over and wiping out all our deformed scriblings in the Iournals of our sinfull lives, with the bitter teares of godly sorrow. Reformation without sorrow, is but a sorry Reformation. Its worth the noteing, that reformation is not onely made a part of Repentance in this Ordinance, but its the last part, and followeth Humiliation, which is a godly sorrow for sinne, as you have heard before.

Quest. When is this sorrow enoug [...]? I feare its not sufficient.

Sol. D. Sibs on Ly­dias convers. pag. 24.I will give you the answer of a godly Minister of great note in the Church of God, and its this, when a man is brought to that pitch that by the light of the spirit he esteemeth all nothing but Christ, let him never talke, whether he be prepared or no, this is enough to bring him to conversion.

The second consideration is, why Reformation is called the pa­tient-restoring part of Repentance.

The reason is, because a thorow Reformation doth restore to the sin-sick patient whatsoever he lost: as we lose all by impenitency in sin, so we gaine all by a true repentance for sin, which is alwayes accompanied with an amendement of life, Math. 3.8. which is the sweet fruit, that the bitter tree of repentance alwayes beareth: the leaves of this tree are like the leaves of the tree of life, which are good to heale the Nations, Rev. 21.2.

Repentance is a medicine that restoreth health to the sick, and healeth him of his wounds: God turneth Physitian to a penitent sin-sick sinner, Ier. 30.17.

Hast thou lost thy spirituall strength, wealth, or any good thing? all is restored to thee again, as to Nebuchadnezzar after his conver­sion, Dan. 4.34.

Moreover, this Reformation doth not onely adde to the Nation the health and power it had, but also doth detract all possibility of resistance: as things stand, the surest ground and foundation to build our future peace on, is no other Substratum but a Succumben­cy or Invalidity, because when on the worst part the opposition is spent, and exhaled, then there is no feare that there will breake out any fresh and mutuall contendings: and there must needs be more security in that pacification where all possibility of resistance is taken away, then where there liveth two natures of proportionable [Page 74]abilities, and contrary qualities, and therefore the wise Physitian laboureth to lay the foundation of perfect health in absence of ma­lignant humors, which in time would cause an intrinsecall repug­nancy, in the body naturall, and to this use serve purgations, vo­mits, diets, and leting of blood, &c.

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.

APHORISME 10. The potion of Repentance is to be taken without delay.Officium est medici, ut tuto et celeriter cu­ret. Asclepiades

For the better understanding of this Aphorisme, consider two things.

1. Why Repentance is called a potion.

2. The reasons of the Aphorisme.

For the first consideration, why Repentance is called a potion.

Its in regard of its resemblance to the physicall drink which Physitians give to their patients to procure their health.

1.Dolor, Amb. Odium, Mag. Sent. Fides, Luth. Sarc. Vindicta, Aug. A potion its a composition of curing ingredients sutable to the discovered distemper. So is Repentance compounded of suta­ble simples, which are especially these, 1. Sorrow. 2. Hatred of sin. 3. Faith. 4. A holy revenge of our selves for our needlesse excesse.

2.Potio, a potando A potion is given to the sick party that desireth to drink it, and sendeth to the Physitian and Apothecary for it. So is Repen­tance given to all that desire it, and use the right meanes to have it. 2 Tim. 2.25. Iam. 1.5.

3.Potione vina­cea onerabo gu­lam. Plaut. in Sticho. A potion doth burthen the stomack, for the present, its distast­full, it cloggeth the stomack. So is Repentance, its so odious a po­tion as few love to drink it, they reject and spill it.

4. A potion is healthfull, much good cometh by it through Gods blessing: So is Repentance a salutiferous medicine, as you have heard before.

5.Potio non est cibus. A potion is not the sick mans diet, there are Cordials, Electu­aries, Syrops, and other Apothecary stuffe for food and nourish­ment. So Repentance is not properly the food of the soul, it doth empty and fit the sick party to receive in wholesome food, the pro­mises [Page 77]are the soules kitchen-physick, wherewith the Beleever must live the life of grace, Rom. 1.17.

For the second Consideration, the Reasons of this Aphorisme, and they are

1. It must be taken speedily,Parl. Ordin. A. because of the dangerousnesse of the disease. The distemper of the Kingdome will admit of no de­lay. Englands sicknesse is mortall, the Kingdome is neere to the gates of destruction and despaire, we sit in the region and shadow of death.

2. In regard of the brevity and uncertainty of our lives; life is short at the longest; this is but a moment whereon Eternity de­pendeth: and life is uncertaine when it seemeth to be most cer­taine. Psal. 39.5. Verily every man at his best estate is altogether vanitie. He is as if he were not. Now seeing every Kingdome,Sic est quasi non sit. Vatab. O rem dignam long a meditati­one. Vat. Parish, and Person is within the Bils of Mortalitie, as well as the Parishes in and about London; let every man seriously meditate of the shortnesse of his life, and prepare for it, by a lively faith and a true repentance; doe but take this potion before thou diest,Principiis ob­sta, ser [...] medi­cina paratur, cum mala pe [...] longas conva­luere moras. Ovid. 1. de Re­med. and thou shalt not die eternally, Ezek. 33.11. We are but of yester­day, Iob 8.9. and may be dead before to morrow; and therefore there is no deferring of time, take Time by the fore-lock, its bald behind. He is a wise man that taketh Time, while Time lasteth. Physick may come too late. If once the Decree be gone out, there is no recalling it againe.

3. This potion must be taken speedily, because the present time is the fittest time. He that is not fit to day, will be more unfit to morrow. Every disease getteth strength by its continuance; The best Planet to take physick under, its the [...], the now, Accidit in pun­cto, quod non contingit in anno. and mo­ment of time. Who knoweth what the next minute may bring forth? Prov. 27.1. Boast not thy selfe of to morrow, for thou know­est not what to morrow may bring forth.

4. Repent speedily, because late repentance is seldome true,Poenitentia se­ra raro vera. rather out of servile feare, then filiall love. Many gray-headed sin­ners make use of the Clergie, and call for the Psalme of Mercie, and all out of feare of hanging, they care not for the minister, nor his physick, onely Necessity which is a medicine for a Horse, doth make an old fornicator swallow downe some bitter pils that are given him by a faithfull Minister, but poore man he cannot con­taine them long, they give him an unkind, and over-hastie vomit, and little good commeth of his physick, it worketh not kindly, he [Page 76] [...] [Page 77] [...] [Page 78]is a spent man, as we say, he wanteth naturall heat to co-worke with the potion, and so he dieth in his sins, though perhaps hee goeth belching up some part of the Confession, and Letanie to his grave, and there I leave him, but without an Absolution.

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.

APHORISME 11. Englands sinnes, are Englands diseases.

For the better understanding of this Aphorisme consider these things.

  • 1. The number of Englands sinnes.
  • 2. The greatnes of them.
  • 3. The aggravations of them.
  • 4. Why sinne is called a disease.
  • 5. The generality of these sinnes.

For the fist consideration.

Englands sins are infinite in number, whereof about twenty se­verall kindes of sins are reckon'd up, as you may reade in the Ordi­nance it self in the beginning of the book.

For the second consideration.

They are heavy in weight and hainous in nature.

For the third consideration.

Some of these twenty sinnes are aggravated by severall circum­stances as followeth.

The sin of contempt is aggravated by 4 circumstances. 1. Its the contempt of holy Ordinances, not of one but of all. 2. Its the contempt of Gods holy Ordinances; to contemne the Parliament Ordinances is not only a common, but a great sin. 3. Its a high contempt. 4. Its the contempt of holines it self.

The sin of ignorance is aggravated by 2 circumstances. 1. Its [Page 80]affected. 2. Its grosse ignorance, and this is proved by these words following. Under the glorious light of the Gospel cleerly shin­ing among us.

The sin of unfruitfulnesse is aggravated by one circumstance, be­cause tis under the precious means of grace.

Oathes are aggravated by their multitudes.

The prophanation of the Lords day, 1. By the wickednesse of it. 2. By the incouragement from authority it had lately.

Divisions are aggravated by their unnaturalnesse.

Uncleannesse is set out with all its sorts or kinds.

There are 2 sins which are aggravated by many circumstances, these 2 are

  • 1. Idolatry, and
  • 2. Bloodshed.

Idolatry is aggravated by 12 circumstances. 1. Its old Idola­try, the sin of our Ancestours. 2. Its spreading Idolatry in these latter times. 3. Its connived at generally. 4. And almost tole­rated. 5. Its fomented. 6. And incouraged Idolatry, and that severall wayes. 7. Its a dysastrous peace-breaking Idolatry, the grievous effects whereof England feeleth. 8. Its Armed Ido­latry. 9. And its abetted by no small ones. 10. Its Ireland-de­stroying Idolatry. 11. Its Romish Idolatry. 12. Its called a cry­ing sin, as well as bloodshed.

Bloodshed is aggravated likewise by 10 circumstances. 1. Its a crying, 2. A cruell sinne that calls a loud for vengeance. 3. Its not expiated, 4. But pardoned bloodshed, unpunished by man. 5. Its Masse or Idolatrous bloodshed, it did go hand in hand with the Masse in Queene Mary her dayes. 6. It caused many Martyrs to dye in flames and prisons, its Martyre bloodshed. 7. bloodshed slightly confessed. 8. Its unpardoned bloodshed, the wrath of the Iealous God is not appeased. 9. Its impious bloodshed, its com­mited not onely against good people, but against God. 10. And that with a high hand, yea with so high a hand, or a very high hand.

For the fourth consideration.

These sins are so generall, as that not one man throughout the whole Nation can say, that he is wholly free, and that from the sole of the foot to the crown of the head, there is no soundnesse in us, so that we may justly expect the desolations that are denounced a­gainst so great and generall a corruption.

5. Lastly,Qu [...]m [...]d [...] an­tem in corpore est morbus, ae­grotatio, & vi­tium, sic in ani­mo. Cicero 4. Tusc. consider why these and other sinner are called disea­ses. They are so called for two Reasons; First, That we may fol­low the Allegory still; Secondly, Because of the agreement be­twixt sinne and a disease, which agreement consisteth in divers things, I will name some of them.

1. A disease is contrary to nature, its contrary to created na­ture; Adam was made perfectly righteous, and healthfull,Morbus est af­fectus contra naturam. after the Image of God, Gen. 1, 26. It was Adams sinne that brought diseases and death into the world, Gen. 2, 17. Rom. 5.Galenus. tract. de diff. morb [...] ­rum. Adam and Eve did surfet themselves by the sinne of excesse, in eating the for­bidden fruit, and so did propagate a sickly posterity after their owne image, Gen. 5.3.

So is sinne contrary to nature created, regenerated, and restored to its pris [...]nat perfection in some measure, Eph. 4, 24.

2. A disease doth vitiate and paire the actions of men,Primo viti [...]ns actionem, qua­re cum actio vitiata non fu­erit, morbi no­men non mere­tur. Galen. and this it doth two waies, especially as the learned Physitian faith; 1. by corrupting an distempering the first qualities; Secondly, by dis­solving the Union betwixt the humours of the body. So sinne doth corrupt the qualities of the soule, and dissolving and breaking the Union betwixt the faculties of the mind, doth corrupt and make worse the powers of the soule and body, and hence come all viti­ous or sinfull actions; therefore originall sinne is called originall corruption,In Psal. 51.5. Hugo. Hieron. Glosa. Grego. lib. 12. Moral. and from this originall corruption and pravitie of na­ture, floweth all the corruption in the world, 2 Pet. 1, 4. corrup­tion in the world through lust, Psal. 51.5. David discovereth the fountaine of corruption in his life and actions, to be his concep­tion in originall corruption and sinne. God created man righteous, but man found out many inventions to corrupt and undoe him­selfe, Eccl. 7.29.

3. A disease doth weaken the body, so doth sinne, Rom. 7.Morbus & im­becillitas me ex­animat. Cic. A [...]tic lib. 11. Ex morbo pra­vitas membro­rum & defor­mitas. Cicero. Paul could not doe what he would, he wanted power, Rom. 7.18.

4. A disease doth not onely weaken, but also deforme the bodie, it doth deprive the lovely face of its beauty, &c.

So doth sinne, like the Pox, deforme a man that was most ami­able in his first creation, it hath robbed him of the beauty of holi­nesse, sinne is Deformitie.

5. Every disease is deadly, if it be not cured,Morbus morti proximus. though some are more mortall then others.

So is every sinne mortall, Rom. 6.23.

6. A disease is an enemy to the whole body, though it be but in [Page 82]one part,Morbum esse [...] corporis [...]. Tull. [...]. 4. Tus [...]. so doth one Achan trouble all Israel, Joshu. 7. Adams sinne did corrupt the whole world, Gen. 3. Rom. 5. Davids numb­ring the people did wrong to his Kingdome.

CHAP. XXII. Application of this Aphorisme.

THe Consideration hereof is of use by way of Informati­on.

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

The wages of one sinne is death, yea all kind of death; the merit of the least sinne is the greatest punishment: Englands sinnes are not onely infinite, but hainous in nature, more heavie then the sands on the Sea-shoare; yea, they are aggravated with many cir­cumstances, and are subjectated in the whole Kingdome, there is not one man that sinneth not, No not one, Psal. 14. And therefore stand and admire (O all yee Nations) at Gods favourable dealing with England, we with Capernaum have beene exalted to Hea­ven, and therefore have deserved to be brought downe to Hell because of our Impenitencie.Ideo vos 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.

APHORISME 12. Ministers are to behave themselves like Apothecaries. Exod. 30.25.35. Cap. 37.29.

For the better understanding of this Aphorisme, consider where­in they are to imitate Apothecaries, and wherein not.

First, for the first Consideration, wherein they are to imitate them, I will name some particulars.

1.Non tyronis, sed periti artificis. Jun. in locum. 1 Tim. 3.6. puer doctrina. Tremell. The Apothecarie is to be an Artist, Exod. 30.25. an Apo­thecarie had need be a good Grammar-Scholar, to understand the tearmes of Art, and to reader his Authors: so, a Minister is to be an Artist, a learned man, Isa. 50.4. that hee may know how to speake a word in season to him that is wearie, and that he may be able to reade, Isa. 29.11, 12. what is written for his learning: And therefore, though the Apostles were not brought up to Schoole, yet they were great Scholars in an extraordinarie way, which is now ceased. As an Apothecarie ought to have learning sufficient to know the natures of Herbes and Roots, so is it fit a Minister should know the Hebrew-Roots which are in the Old and New Testament, especially in that Evangelicall Garden, Saint Mathew's Gospel, and the various Etymologies of Latine and Greeke words.

2. [...]. Jun. The Apothecarie is to worke according to his art; therefore its observable, that the word Worke is put in, in stead of the word [Page 85] Art, Exod. 37.29. teaching or insinuating thus much, That the Apothecarie worketh according to his Art: surely hee ought to doe so, or else wherefore is Art? God is the Author of all Arts, and would have Ministers especially to be Masters of Arts, in re­gard of the profoundnesse of their high Calling:Non Neophy­tum, Hieron. Recens-natus. Novus miles quem adhus teri & exerceri oportet. To this end, God in his providence hath appointed Schooles of good Lear­ning. That is observable in 1 Tim. 3.6. Hierome doth translate the word thus, a young Scholar, a Fresh-man: The word signi­fieth also a Fresh-water-Souldier, who had need to learne his Postures.

3. The Apothecarie is to make his Composition according to his prescription and direction. So must the Minister follow the pre­scription of that great Colledge of Physitians, especially of the Ma­ster of that Colledge, who is the Healer of his sicke and wounded people, Jer. 30.17. Calvin hath a very good note to this purpose on Exod. 37, and last vers.Quia Religio­nis puritati, nihil magis ad­versum, qu [...]m temerè aliquid tentare, Calv. This Composition of Oyle saith he, was exactly made according to command, teaching not onely obedi­ence, the foundation of piety, but also admonishing, that nothing be done in Gods worship after our owne fancie, for nothing is more contrary to the purity of Religion then humane inventi­ons.

Marke what Paul saith, 2 Cor. 2, 17. We are not as many which corrupt the Word of God, but as of sinceritie, but as of God, in the sight of God speake we in Christ.

The word to corrupt,Adulterantes Hieron. signi [...]eth to adulterate or to set to sale for gaine, as Victuallers doe their mixed commodities.

Secondly,Cauponantes, Montan. Consider wherein a Minister is not to be like an Apo­thecarie.

1. They mind the bodies of men, more then their soules,Curam corpo­rum. So must not Preachers doe, who have the cure of soules, Heb. 13. vers. 17. They watch for your soules. Curam anima­rum.

2.Pharmacorum venditor, Amb. Cal. They mind their gai [...]e more (ordinarily) then the health of the patient and therfore are called the sellers of Apothecary stuffe; So must not the Minister of the Gospel, he must mind the Flocke more then the fleece. Act. 20.28.

3. They compound their Physick more after the prescriptions and inventions of men, then after the Commandement of God: So must not the Preachers of the Gospel, Math. 15, 9. Christ blamed this in the Scribes and Pharisees. Marke the Commission of the Apostles and of the Ministers of the Word of God,Math 28.20. I'ts to [Page 86]teach them to observe all things whatsoever Christ did command them,Horrescamus & t [...]meamus fratres, quia si unum nobis de­secerit, non eri­mus perfecti Christi servi. Theophil. who is the Bishop of their soules, 1 Pet. 2. verse the last. We must conforme more to the Canons and Injunction of Christ, then of all Bishops in the world besides; otherwise, we cannot be the faithfull servants of Christ.

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.

APHORISME 13. The House of God in every Parish is to be like an Apothecaries Shop.

For the better understanding of this Aphorisme, consider wherein it is to be like it, and wherein not.

First, for the first consideration, the similitude lyeth in many particulars, I will name but some.

1. As the Apothecaries Shop is a publique and common place for any sick partie to get Physick in, whether hee or shee live in or without the Towne wherein the Shop is: So is the Temple of God,Auditorium est locus ubi audi­untur praecepto­res, & oratores. Calep. and therefore is called an Auditorie, and congregation, an Assembly of many hearers, none excluded in the Ordinance; according to that, Psal. 122.1, and 6. Whither the Tribes goe up, the Tribes of the Lord, unto the Testimonie of Israel. I cannot understand this House of God to be that heavenly Jerusalem in another world, as some of the Ancients doe, because David doth command us to pray for the Peace of this Jerusalem in the sixt Verse, and doth promise to seeke the good of it in the last Verse: But with some ancient and moderne Writers, I understand the meaning of it to be the Temple of the Lord in Jerusalem on Earth,Templum Do­mini in Jeru­salem. Vatab. R. Kimki. Justinia. Cam­pensis. wherein God was worshipped by his people Israel; and which is the publique place for Gods people to meet in, for their spirituall food.

2. As the Apothecaries Shop hath some learned and approved Physician and Apothecarie belonging to it, (besides the Mistris or Apprentice in it) to compound and order things for the publique good of the Parish and Countrey round about: So hath the House of God not onely its Samuels to administer in the Priests Office,In divinis non minus, quam in secularibus, fide ac prudentia o­pus est. Theoph. but also its old Elies to give direction, 1 Sam. 3. My Au­thour giveth a good reason for it; Because Wisdome is as necessa­rie in Divine things as in Civill affaires. Some kind of Prioritie, [Page 89]if not a limited Superioritie (for Order sake) seemeth to be con­sonant to the purest Antiquitie,M [...]gdeburg. Euseb. [...]. when Councels were of more use then onely by way of Advice.

Secondly, for the second Consideration, wherein the diss [...]ili­tude lyeth, I will give you two things.

1. The Shop is a Mercenarie place; you must pay well (if not too deare) for Apothecarie stuffe: So must not it be with the House of God; its the great Hall of the great God of Hea­ven and Earth, wherein he keepeth Open-house to all Commers, and that all the yeare long: wherein every Minister is like a faith­full Steward to bid every one welcome,Ad omnes qui­dem fideles per­tinet, sed im­primis eos qui vel doctrina, vel dignitate praesunt, Chry­sost. Theophil. and to divide them their meat in due season; Comfort to whom Comfort belongeth, as a Cordiall and Electuarie; and Terror to whom Terror belongeth, as a Purge, Vomit, or any thing else, in bitter Pills, yet wound up in Sugar Promises, and gilt with golden possibilities of health and spirituall strength. Luke 12.42. 1 Tim. 3.3. There the Bishop (not Lord Bishop) is not to be greedie of filthie lucre, but given to hospitalitie. The Minister must not say, No Fenny, no Pater-Noster; he must doe his dutie, and rest on God for maintenance, who taketh care for Oxen: yet let people know, their Ministers ought to live to the Gospel, 1 Cor. 9.14.

2. The Apothecaries Shop its a place for all Commers though they upon a groundlesse distaste forsake their grave, learned, and pious Physicians and Apothecaries in their owne Cities, Townes, and Parishes neerer hand. So must it not be with Gods House, wherein all things are to be done decently, and in order, 1 Cor. 14.40. Surely, if Ministers are especially to looke to their owne flocks, over which the Holy-Ghost hath made then Over-seers, then the people are especially to looke to their Pastours for food. I doe not yet know, why the Minister should be tyed to his flock, and not the flock to the Shepheard. Doe but consider Acts 20.28. with Heb. 13.17. and you shall finde, that as your Ministers are to take care to feed the Church of God, so the Church of God is to take care how to obey their Over-seers. Marke the reasons included in the Text and Exhortation: First, because they have the rule over you, they are appointed as Watchmen for the good of your soules, and must give an account of you, and themselves; and therefore it doth not become you to be unruly, much lesse to run away from them, and to forsake them ordinarily without leave, or a good occasion: Secondly, because its unprofitable to [Page 90]you though your itching eates be sati [...]fied, as you may reade 2 Tim. 4.4. For, they shall turne away thou eares from the truth, and shall be turned unto fables. If your Minister be not worth the hearing complaine of him where helpe it to be had.

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.

APHORISME 14. The bitter Potion of true Repentance, doth bring forth the sweet fruits and pleasing effects of Peace, Glorie, and Prosperitie.

For the better understanding of this Aphorisme, consider these five things.

  • 1. What Repentance signifieth.
  • 2. What Peace signifieth.
  • 3. What Glorie signifieth.
  • 4. What Prosperitie signifieth.
  • 5. The Ground of the Aphorisme.

First, for the first Consideration, what Repentance signifieth. I have given you before a Parliament definition of it, now I will give you a Grammatical description of it from the severall etymo­logies and significations of the word in severall languages.

The Hebrew words which signifie Repentance are three in the Old Testament.

1. [...]. The first signifieth to be wise, as Deut. 32.28, 29. Prov. 23, 19. O my Sonne, heare and be wise, and guide thine heart in the way.

And therefore, usually the Holy Ghost setteth forth impenitent sinners who still lye in their wickednesse by the name of fooles, as Jer. 4, 22. Prov. 27, 22. Though thou shouldest bray a foole in a morter, yet will not his foolishnesse depart from him.

2. The second word signifieth alteration and change by sorrow,Nacham. for some thing committed rashly, after that a man hath better be­thought and advised himselfe, Jer. 8, 6.

3. The third Hebrew word signifieth to returne,Shobh. its a Meta­phor of borrowed Speech from a mans going out of the right way, for naturally we walke with our backs towards God, but by Re­pentance we turne to God againe, and walke with our faces to­wards him, so that its an inward returning of the heart of God, Isa. 9, 13. Jer. 3, 1, 7, 12, 14, 22, 36, 7. Ezek. 18, and 33, 11, Turne, turne yee, for why well yee dye O house of Israel?

The Greeke words in the New Testament, whereby Repentance is signified, are likewise three.

1.Metano [...]o. The first word signifieth to change a mans mind upon good ground, after-wit or after-wisedome, opposed to Pronota, fore-wit or fore-casting, and providing before-hand, Math. 3, 2, 4, 17. Act. 2, 38, 8, 12. the wicked thought of Simon is called Epionoia, the godly change of mind to which Peter exhorteth him, is called Metanoia.

2.Metamelomai. The second word signifieth to change a mans care and affecti­on, as the former Greeke word signified the change of mind or judgement, Mat. 21, 29. 2 Cor. 7, 10.

3.Epistreph [...]. The third Greeke word signifieth and noteth an alteration, and Reformation of the disordered actions of life and conversati­on, Marke 4.12. Luke 1, 16. John 12, 14. Act. 28, 27, 9, 35, 11, 21. A great number believed and turned to the Lord.

The Latine words likewise signifie to the same effect, and they are especially three.

1. The first is in the effect, to wax wise againe,Resipisco. after some fol­lie committed, for according to the true verdict of the Scriptures, the mind of man of it selfe is, vaine and erroneous and full of folly, for want of the true knowledge and feare of God, Eph. 5, 8. Rom. 8.7. Coll. 1, 21.

2. The second word signifieth to be greived or pained,Poenitet, quasi poena tenet. and so every penitent sinner grieved and pained at the heart for his sinnes, Act. 2, 37. They were pricked in their heart.

3. The third word signifieth to returne, or turne againe,Reverto. for [Page 94]naturally we goe astray like lost sheepe, 1 Pet. 2.25. and as all, the Psalmographer saith, They are all gone aside, Psal. 14.3.

Secondly, For the second Consideration, what is meant by Peace, it hath severall significations amongst the Gr [...] ­m [...]tians.

1.Pax a pactione. Quum senten­t a Senatus in­clinaret ad pa­cem, & soedus faciendum cum Pyrrho, Cicero de senect. It signifieth sometime a Paction, or Covenant and agree­ment, or a Pacification and publike tranquillitie, when all things are still and quiet, such a peace God made lately betwixt England and Scotland, blessed be his name for it.

2. It signifieth libertie, when men may goe up and downe without restraint, [...] feare of molestation by Scouts or Troopers, this is a tranquill libertie.

3.Pax est tran­quilla libertas, Tull. It signifieth Propitiation, an atonement, and freedome from Gods anger, 1 John 2.2.

4.Pacemque per aras exposcunt, Virg. Aen. 4. Dum argentum capio, pax nil amplius, Ter. in Heaut. It signifieth silence, when there is no noyse nor crying in our streets, and on the stage where every man acteth his part in our English Tragedie.

All these wayes peace may be taken in this Ordinance, for its peace with God and man, which peace with God is called Propi­tiation, onely procured by the sacrifice of Christ, who did appease his Fathers wrath by his death on the Crosse, 1 Joh. 2.2. Rom. 3.25. And it also taken for peace with man, which is a Pacification, Li­bertie and Silence in our streets from the noyse of the Drummes, the sounding of the Trumpets, and the ratling of the Armour up­on true or false-Alarms, from which the God of peace deliver us in due time, and send us a firme and happie peace both with God and man.

Thirdly,Quintil. Is gloria maxi­me excellit qui virtute pluri­mum praestat, Cic. pro Plancro. Gloria est laus rectè factorum, & magnorum in Rempubl. meritorum, Cic. in Phil. For the third Consideration, what Glorie signifieth: It signifieth Renowne, Advancement, and a good name, and not a famous ill name as some deserve, and it sometime signifieth; which true glory is gotten especially, and was gotten by our Ancestors, by good deeds, as Plutarch saith, and Cicero affirmeth, that glorie is the credit that belongeth to good deeds, and the merits of great men towards the Common-wealth, (not towards God) this is ac­cording to that 1 Sam. 2, 30. Them that honour me, I will honour, and they that despise me shall be lightly esteemed.

Thus Glorie is to be taken in this Ordinance, The which Glory let the God of all glory cause to dwell in our Land.

Fourthly, For the fourth Consideration, what is meant by Prosperitie, according to these words in the Ordinance, And the [Page 95]Prosperitie of the Gospel, with all the priviledges belonging to it, may Crowne this Nation unto all succeeding ages.

Prosperitie signifieth,Faelicitas & ad votum suc­cessus, Cic. de fini [...]. happinesse and good successe, according to our Votes and wishes, and this is gotten by the exercise of vertue as Aristotle saith, and the same Author though a heathen man saith, its the gift of God, which few men ascribe to him.

So that the Prosperitie of the Gospel,Qui virtuti [...] usum, cum vitae prosperitat [...] cor­junxit. prospe­ritatemque à Diis habemus, virtutem Deo nemo acceptam refert. Arist. de Nat. Deorum. its the happie state and condition of it, when it flourisheth in its power and puritie, with all its priviledges that belong to it, as Peace and Plentie, accord­ing to the Votes (of both Houses) and wishes of Gods Reform­ing people, and fighting Forces by Sea and Land. That this Pros­peritie of the Gospel may crowne this Nation unto all succeeding generations: Lets all, and alwayes pray and pay, serving our gene­ration according to the will of God as David did, Act. 13, 36. wherein he shewed himselfe a man after gods owne heart, verse 22. And take heed that God saith not of us,Virtutem Deo nemo acceptam resert. as Aristotle did of the prosperous men in his dayes, They doe not acknowledge God the Author of it; what greater Ingratitude, what greater impietie can there be in the Christian world?Omnes imme­morem benefi­ci [...] oderunt. Cic. All men hate an ungratefull man.

Fifthly, For the last Consideration, what the grounds of this Aphorisme are, I will give you these three.

1. The first is taken from the nature of Repentance, which is not onely a fruitfull grace, but also bringeth forth fruit sutable to its kind; Gen. 1 12. Now as the fruits of impenitencie are Discord, Civill Warre, Shame, and Adversitie, Deut. 28. So the fruits of Penitencie are Peace, Glorie, and Prosperite, as appeareth likewise in the same Chapter at large.

2. The second ground is taken from the nature of Gods promi­ses, they are not onely fruitfull, but also correspondent promises, Psal. 48, 11. We begin to feele that Peace is a good thing,Carendo potius quam fruendo, Psal. 1.3. such is the nature of man, that he priseth a blessing by wanting it. Eve­rie promise is like that tree planted by the river side, which bring­eth forth its fruit (according to its kind) in his season. Now God promiseth peace, Prov. 16, 7. when our wayes please him, now we are sure God is well pleased with Repentance.

3. The last ground is taken from the nature of God himselfe;Ratio eptima declinandi poe­nas, inpoeniten­tia consistit. Rodolp. Gualte­rus. who is so gracious, and of so sweet a disposition, that if a Nation turne from the evill of sinne. God will turne from the evill of pu­nishment, J [...]ah 3.10. If wee turne from sinne, that is a Peace-breaker, [Page 96]then God will turne to us, who is a Peace-maker. This Abraham, Isaac, and Jacob found to be true by experience; so did Joseph and Jeremiah, Jer. 20.3. The three Children and Daniel could tell you as much, Mordecai and the Jewes bate witnesse to this Truth.

By the way, thinke not that when I say, Peace is a pleasing effect, and the sweet fruit of true Repentance, that I meane such a Peace as the new Irish Pacification is; which I cannot but apprehend to be very dangerous to these three united Kingdomes, unlesse some speedie check be given to their proceedings and mercilesse inten­tions. Believe it they who have committed the most outragious and barbarous Cruelties that have ever beene heard of in the Chri­stian world, cannot so soone turne good subjects to King Charles, and true friends to the Protestant Religion, without either Re­pentance or submission.

Let Oxford say what can be said for their Irish Assistants, its an ill Omen to Religion, when the Fox is set to keepe the Geese; or to use the sacred phrase, when Cain is set to be Abels keeper, Gen. 4.9. I doe expect the returne of Cains answer; Am I my Brothers keeper?

CHAP. XXVIII. Application of this Aphorisme.

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

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

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

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


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

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

APHORISME. Parliament-Physick is alluring Physick.

For the better understanding of this Aphorisme, consider these things following.

First, what it is to allure; to allure, signifieth to entice, to move,Solicitare, qua solo-citare, ve suo loco move or stirre up to any thing. The Apple in Paradise is said to allure Eve to pull it downe and eat it, 2 Pet. 2.18. Hosea 2.14. I will allure her, and draw her into the wildernesse, and speake comfortably unto her.

Secondly, consider how many wayes it doth allure.

1.Nulla sp [...] soli­citor, Plin. l. 9. Epist. It doth allure by faire words, whereby hope is stirred up and quickned in the soule of a doubting Christian. Hosea 2.14. I will allure her, and speake comfortably unto her.

So this Parliament-Physick doth allure, by speaking comfortably to the Kingdome, as you have heard; it telleth the Kingdome, that there is hope still in Israel, concerning the matter in hand.

2.Aut spem, me­tumve osten­dendo allicio. It doth entice by foule words, by threatning speeches, by generating feare in the heart: So Schoole-masters allure their Schollers to their Bookes even by threatning them with the Fe­rula or Rodde: So the Lord did entice and draw Niniveh to Repentance, by threatning their destruction within 40. dayes.

Thus this Parliament-Physick doth more the Kingdome of England, and Dominion of Wales, to a speedie Repentance, from the dangerousnesse of the Disease its troubled withall; its Mortall, and hath brought the Kingdome neere to the gates of Destruction and Despaire: As appeareth in the Or­dinance.

Thirdly, consider what is the similitude betwixt Repentance and a Medicine: The similitude lyeth in two things especially.

1.Medicina vale­tudinis ars est, [...]t prudentia est ar [...] vivendi, Cic. 5. de fini [...]. As a Medicine is invented for Health-sake, so is Repen­tance; if Adam had not sinned, there had beene no need of Faith or Repentance.

2. As Physick is more wholesome then toothsome, so is Re­pentance; its bitter to the Palat, but its sweet in the Heart: so sweet, as that its Repentance without Repentance, 2 Cor. 7.10.

Fourthly, consider what kind of Physick this is: The Ancients say, there are three kinds of Medicaments.

1.Medicinae tria genera veteres fecere: quarum primo, victus ratione: secun­do, manu: ter­tio, Pharmacis, medetur. Deinde singulis medicinam con­si [...]ii, at que ora­tionis meae si quam potero, afferam, Cicero in Catil. There is a Pharmacall, or an Herball Medicine; such an one as is compounded of herbes, and other Apothecarie-Simples.

2. There is a Manuall, or Hand-Medicine; such as is the Rod of Correction, Prov. 23.13.

3. There is a Rationall Medicine, when by the strength of rea­son and good counsell others are cured, Jam. 5.20.

Now this Paysick is a Rationall Potion, and this may be called either Physicall or Metaphysicall.

Physicall, that is Morall or Philosophicall; such Physick will restore a sin-sick sinner but to a Morall perfection: and this is the Remedie that meere civill honest men delight to take, and where­with [Page 99]they are onely cured, and that is but in part, as Cato, Plato, and other heathens were, who went very farre in naturall perfecti­ons, as Plutarch testifieth in his Lives, This is our common and Pharisaicall righteousnesse, which leaveth the Soule in a dying and perishing condition, Math, 5, 20.

Metaphysicall Physick is of more divine and supernaturall na­ture and operation, able to purge and cure the Sin-sick Soule, and this is compounded out of Scripture-ingredients, as you have learned before and this onely is able to cure you throughly, Jam. 1, 21. And this is the Parliament Physick contained in this Ordi­nance, and now commended to your Christian consideration and friendly acceptation, for thy owne personall and private benefit, and the Nationall and publike health of the Kingdome of England and Dominion of Wales.

Beleeve it, It will doe you more good in one Moment, then the Irish Rebells will doe you all the while they are with you▪ in Wales, or others in the West parts of this bleeding Island, though they be acknowledged to be His Majesties Subjects, and are fur­nished with our English Armes.

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.

  • 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.


A generall Receipt for all Diseases Spirituall, containing the Elixar of Parliament-Physick for a Sin-sick Nation.

TAke a quart of the bitter water of godly sorrow, and put into it as much of these foure Evangelicall Simples, Hu­militie, Faith, Hope, and Charitie, as thou canst get at the Apothecarie-Shops, at any price; b [...]yle all these together on the Altar-Coales of a heavenly and well-ordered zeale against sinne, till the black-reeke and fume of thy corruption arise in thy heart, offend thy stomack, and stinke in thy nostrils: then straine all through they white Linnen-Cloth of Christs spotlesse righteousnesse, and putting in the powder of Patience, drinke this Potion of Re­pentance off burning hot next thy heart every Fast-day in the morning, cover thee warm: all the moneth after, with as much a­mendment of life as thou canst beare, walke up and downe in thy calling as much as thou canst, untill thou vomit up all the Crudities and flegme in thy stomack, and purge out all the filth in thy heart: And then through Gods blessing thou shalt recover speedily, thou shalt be able to fight under the Banner of Christ manfully, and for ever after thou shalt enjoy thy personall health, if thou canst live in the wholesome aire of a Nationall and thorow Reformation.

Probatum est.

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