Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	mortal_a	sin_n	venial_a	6,152	5	13.8485	5	false

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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

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

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

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 It s 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. It s 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 quisque 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 for our publicke preservation but I will leave it till afterwards So much of the fourth part of this Parliament physicke THE FIFTH PART CHAP. XIX The time when this physicke is to be taken it s 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 It s 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 it s 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 it s 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 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 it s the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the now Accidit in puncto quod non contingit in anno and moment of time Who knoweth what the next minute may bring forth Prov. 27.1 Boast not 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 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

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 It s to me more then a nine dayes wonder Bishop Carl. Thank Rememb Qualis causa ta●is est effectus that such learned men as cannot be ignorant of the Treasonous Plots of unarmed Papists in the happie Raignes of Queene Elizabeth and King James should once imagine that Armed Papists will fight for King Charles and the Protestant Religion 5. Consideration whether His Majesties owne Acts First in helping the Rochellers in case of Religion to resist their King in a more absolute Monarchie And secondly in justifying the Scots in their late resistance and of the same nature that Englands is at this present doe not justifie the Parliament in their scandalized proceedings for the publique good of King and Kingdome in the maintenance of the true Protestant and Reformed Religion Greg. Thym. pag. 11. Against 1. Jesuits and Professed Papists 2. Delinquents and Patentees 3. Atheists and Libertines All which agree in one finall end to betray the Protestant Religion strict Lawes and the just Liberties of the Reforming-Subjects 6. Consideration whether the old practice of the Ephori in opposing against the Lacedemonian Kings Calv. Institut lib. 4. cap. 20. sect 31. the Tribunes of the people which curbed the Roman-Consuls and the custome of the Demarchie in bridling the Senate of Athens doe not argue that its in the power of the States of a Kingdome assembled in Parliament to Act the part of Guardians for the publique safetie in case of urgent necessitie All these Governments even by the light of nature did see a necessitie of a selfe-preservation in some cases I am not ignorant Doct. Owen ● D. that a late Writer who hath bestowed much paines in reading and quoting the ancient and Orthodoxall Fathers for his owne ends making them to call out to Subjects for obedience and to cry out against the Parliament proceedings in the three Kingdomes in these Malignant times To which Booke I will give this short answer That not one of all his Fathers doe hit the nayle on the head they speake not home to the prupose they come not neere the Marke some 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 it s a mortall sicknesse 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 It s 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 it s 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 it s 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 it s otherwise 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 it s 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 it s 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 It s 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 it s 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