Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	punishment_n	sin_n	6,862	5	5.5451	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87586	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.	Joceline, Nathaniel.; England and Wales. Parliament. aut	1644 (1644)	Wing J757; Thomason E45_13; ESTC R21825	121,637	146

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 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 as the Kingdome hath put into their hands It s the usuall custome of Physitians so to doe in dangerous diseases and doubtfull cures If every sinne is a disease Venienti occurrite 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. It s 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

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 〈◊〉 namque quod per poen●●●ent●am 〈…〉 Hieron Innocent 3. but he whose sin is forgiven and covered and this is the true penitent Christian Repentance doth cover sin as the fathers expound that place Psal 32.1 2. The Elders commended the Centurion Luke 7.5 because he loved their Nation and had built them a Synagogue surely if thou dost repent and amend thou wilt do more for the Nation 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 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 THE SIXT PART 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. It s the contempt of holy Ordinances not of one but of all 2. It s the contempt of Gods holy Ordinances to contemne the Parliament Ordinances is not only a common but a great sin 3. It s a high contempt 4. It s the contempt of holines it self The sin of ignorance is aggravated by 2 circumstances 1. It s affected 2. It s 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 t is 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. It s old Idolatry the sin of our Ancestours 2. Its spreading Idolatry in these latter times 3. It s connived at generally 4. And almost tolerated 5. It s fomented 6. And incouraged Idolatry and that severall wayes 7. It s a dysastrous peace-breaking Idolatry the grievous effects whereof England feeleth 8. Its Armed Idolatry 9. And it s abetted by no small ones 10. It s Ireland-destroying Idolatry 11. It s Romish Idolatry 12. It s called a crying sin as well as bloodshed Bloodshed is aggravated likewise by 10 circumstances 1. It s a crying 2. A cruell sinne that calls a loud for vengeance 3. It s not expiated 4. But pardoned bloodshed unpunished by man 5. It s 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. It s unpardoned bloodshed the wrath of the Iealous God is not appeased 9. It s impious bloodshed it s 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

true contrition and a living to 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 it s a conversion to God ●ed multo magis conversio ad Deum tanquam verum peccati medicum Pet. Ramus depre●●t l. 3. p. 238. as the 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. It s a God-pleasing Repentance 5. It s a humble Repentance 6. It s a proportionable and sutable Repentance Of these in order First this Parliament repentance it s a bitter grief of heart This appeareth by the first words in the definition wherein two things are remarkable 1. The truth of it in that it is called grief of heart 2. The measure of it in that it is called a bitter griefe First then it must be a reall and hearty sorrow Poenitentia in corde 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 it s now in fashion though too few weare it It is with most men as with those in Amos 6.6 or like those Mat. 11.17 Qui nullis argumentis ad veram poenitentiam permovemini Aretius who did not suit themselves with the times They were called to Repentance but no arguments would prevaile with that pertinacious people They would not mourne to those that mourned to them but like the unconverted Romans who did not onely sinne against knowledge but also had pleasure in those that did sinne together with themselves Rom. 1.32 2. Parliament repentance is a generall griefe and that in two regards 1. In regard of sinne it must be for all sinne 2. In regard of punishment it must be for all the misery of this polluted and afflicted Nation First it must be for all sinne Ezek. 9.4 They are marked on their foreheads who sigh and cry for all the sinnes that be done in the middest of the City There is good cause why we should do so Peccato nihil rependitur nisi mors Pet. Mart. Fabius because the least sin is committed against a great God and the smallest wages that is due to the least sinner is death Rom. 6.23 Death temporall and death eternall though all sinnes are veniall inregard of God yet no sin is veniall in regard of its littlenesse Lastly because every sinne is a publick enemy though committed in private as Achans stealing and hiding the Wedge of gold and Babylonish garment Iosuah 7. Sin is an accursed thing Deut. 27.26 Every sinne is a Peace-breaker and Incendiary of war yea the least sinne is a great make-bate betwixt God and Man Gen. 6.5 Evil thoughts in man caused God to have evil thoughts to wards man sinne in thought causeth God to punish sin indeed as the least leake in a ship may drowne all the passengers so the least sinnes may destroy man kinde the eating of one Apple did cause all the rest in the Garden of Paradise to rot the least sinne and the youngest sinner do contribute toward the great stock of Nationall sinnes As the Sea consisteth of single and small drops of salt-water so doth the sea of misery of single and small sinnes Secondly it must be for all the misery of an afflicted Nation It is not enough for a man to grieve for the punishment of his own iniquities Proximorum damna ut pro 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

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 it s 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 it s called sorrow after a godly manner 2 Cor. 7.9 God is the especiall object of it if there were no hell to punish sin in yet a true penitent sinner would grieve because he hath displeased so good and gracious a God and hath broken so holy a law and therefore David Psal 51. did especially eye God in his bitter griefe for sin seeking to please him as well as to ease himself Mary Magdalens teares were mixed with drops of love to Christ Secondly it s a God pleasing repentance in regard of the ●ffect of it God doth graciously accept of it Ionah 3. Isai 58.5 and in many other places but more of this hereafter Fiftly it s a humble Repentance This is argued from these words in the definition as God may be pleased graciously to accept The Parliament of England doth disclaime all merit even in their deepest humiliation they ascribe all to the richnesse freenesse of Divine grace in the acceptation of Englands bitter sorrow for sin and preparednesse for an amendment of life This is according to the practice of the true Church in all ages if we look into the histories of former times nothing will appeare more plaine and imitable God cannot indure a proud hypocriticall fast Isa 57. Or a Pharisaicall and Popish confession Propter hoc 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 neque in omn●um mandato●●n impletime Chrysost Abbreviator Splead●da 〈◊〉 Aug. Luke 18.10 Pride in duties is no little sin it s to deny God and to turne adversary to his free-grace as my authour saith it maketh a man a proud Devil who did make himself like to God Therefore let us in all our performances and greatest enlargments speake the language of our blessed and thrice humble Saviour and say when yet have done all these things which are commanded you we are unprofitable servants Luke 17.10 This parable doth teach the Church of God that it ought not to be puffed up with the performance of any good work no if we could fulfill the whole Law for all is of God and but our duty but now if we consider how grievously we sin against God and how exceedingly we fall short of a legall perfection we must needes be humbled in and for our best actions for out of Christ they are but beautifull sins and menstruous clouts Sixtly It s a proportionable Repentance This is also inferred from this word Such in the definition where it is said to be such a bitter griefe of heart that is such a sutable griefe as it may be in some measure proportionable to our sinfull joy in sinning Quam magna deliquimus tam grand●ter des●eamus Cyprian as it may be pleasing to God and acceptable to him And therefore it s laid down as a standing rule to square our sorrow for sin by that sorrow must be proportioned to our sins The greater our sin the greater must be our sorrow David was not so much afflicted for his other lesser infirmities as for his 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 respects 1. Because its most connaturall to the sin-sick soul for its spirituall physick and therefore it s called a supernaturall grace 2. Because its contra-naturall to the disease which is impenitency Now physicke as it must be sutable to the nature of the patient Sublata causa tollitur essectus so it must be contrary to the nature of the distemper that so the potion may oppose and so destroy the cause of sicknesse which is sin and onely sin Lam. 3.39 2. Because its most seasonable physick it s all wayes in season Paenitentia vera nunquam sera but especially in these dog-dayes wherein sin is more then ordinarily mortall yea so deadly are our nationall sins that every faithfull Clerke in this Land do seeme to toll Englands passing Bell by giving warning that England is brought neere to the Gates of death and destruction except it doth repent speedily Rev. 2.5 Repentance is physicke for a dying and gasping Nation Isa 22. and the 12. verse Thirdly because its the most Catholicall remedy that can be Poenitentia peccatorum

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 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 quoque malis graviter ingemiscunt Ex falso cultu sequitur providentiae abneg atio eversio officiorum inter homines Occ● Let us therefore sigh and cry for all the abominations that are done in the 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.