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 pâ—riter atque caterâ— populi commodo in concilio agatur Pol Virg. l. 1â— 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 coâ—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 thiâ— very time aâ— the King in his Writ of Summons doth teâ—â—â—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 taâ—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 â— 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 pactiâ—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 Necessiâ—â—â— 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 firsâ— sâ—nne that ever was it cast all the Devills out of Heaven downe to Hell Damnabitur cum Diabolo cui non poenites cum Adamâ— 1 Tim. 3 6. And therefore labour to Repent otherwise thâ— pride that puffeth thee up with high conceits of thy owne righteousnesse will cause thee to fall into the condemnation of 〈◊〉 proud Devill 4.
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 Vt deinceps quicquid ad Rempublicam bene gerendam ejusque conservationem deliberandum foret illud ad conciliuÌ„ referretur 5. Position Parliament power is a supreme power Et si quid aut Regis populive jussu decretum factumque esset Bodinus de Repub lib. 7. c. 8. id totum pro nihilo haberetur nisi ejusmodi concilii autoritate foret comprobatum 6. Position Parliament power is a selected power Ac ne imperitae vulgi multitudinis judicio consilium impediretur certa lege exceptuÌ„ 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 atque caeteri populi commodo 10. Position Parliament power is a free speaking and serious consulting power Aequa unicuique potestas loquendi fiat alteri ab alteris disjuncti consulant 11. Position Parliament power is a major part consenting power Etenim nihil ratum habetur nisi quod major pars utriusque consessus senserit idque rex comprobarit 12. Position Parliament power is inherent and adherent to both Houses sitting together Major pars utriusque consessus c. This Aphorisme agreeth with Parliament practice in former ages Roâ— 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 â—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 wisâ— 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. Vâ—â—g Aâ—g â—â—st l. 2 c. Râ—â—n â— 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 â—enâ— ocato â—â— Tarâ—â—m 〈◊〉 pum conâ—â—lâ—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. 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 â—p Goodman de Obed. pag. 119. Knox appel fol. 56. Beza Confâ—ss pag. 216. Buchan Re-ruin Scot. l. 17. p. 590. Discipl Eccl. from Rochel fol. 105. Franc. Gal. pa 48. Jun. dâ— 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. 52â— 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
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 miserâ—cordia Dei resprâ—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 Dâ—â— beâ—â—â—◠〈…〉 Maâ—â— Math. 4.4 the best physicke in the Apothâ—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 Siâ—â— tuonumâ—â— 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 Sâ—â—te Physitians England is not hopelesse or curelesse though it be sicke of a Mortall disease though our sinnes are infinite in numbeâ— 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 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 Sâ—t igitur certâ—ssimum signum nondum esse tempus liberationis quando corda nostra ad Deum non suspâ—â—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 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 revelabâ—t vestram virtutem convitratorum malitiam Oecolamp Licet igitur nunc traducant sed posâ—ea vos etiam claros reddent Thoph Archiep. Popish Royal Favourite Mystery of iniquity Romes Master-piece Pâ—â—â— 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
o â—â—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 â—aetumque choro â—aeana â—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. â—â— 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 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 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 Remonâ—â—â—â— the 〈◊〉 the 〈◊〉 dâ—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 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.
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 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 utriusque 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 1.9.3.15 Praemium 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 etiamsâ— 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 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 Merâ— Mai. â— 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 〈◊〉 juâ—ta â—â—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 misericorâ— esâ—â—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 when
Consideration what a Reformation is I might give you many definitions of it but I will gather one out of this Ordinance In alâ—am 〈◊〉 redigo Calep. Dum quod suit ante reformet Ovid. 11. Met. Reductor ac reformator Plin. ep 165. Reformare est in meliorem foâ—mam redigere Calep. Apolloâ—o rursas reformandum velut reâ—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. It s a necessary Reformation And this must needs be so because perfection is necessary we must labour for it Mat. 5.48 and Reformation is the next way and shortest cut to it Lev. 26.23 Without a Reformation God will make no peace it s promised in the 6. verse upon their change for the better in the 3. verse 4. A Parliament Reformation is a thorow-Reformation This appeareth also by the words in the Ordinance where it s 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. It s 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. It s 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 It s 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. Archiâ—◠〈…〉 It s 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 it s a selfe-denying Reformation this is argued by these words As God may be pleased to accept It s not said As may please the Prelates the
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 it s 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. Metanoâ—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. Epistrephâ— 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 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 Grâ—mâ—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 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 finiâ— 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 it s the gift of God which few men ascribe to him So that the Prosperitie of the Gospel Qui virtutiâ— usum cum vitae prosperitatâ— corjunxit prosperitatemque à Diis habemus virtutem Deo nemo acceptam refert Arist de Nat. Deorum it s 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 Le ts all and alwayes pray and pay serving our generation according to the will of God as David did Act. 13 36. wherein he
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 〈…〉 Expâ—anation and Application If I may write what I thinkâ— 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 â—â—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 Exâ—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 Sâ—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 It s 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 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 hâ—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 dâ—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 quaeâ—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
God and there thou shalt heare the voice of Wisedome directing thee what to doe for thy spirituall good Prov. 8.34.35 The place of Instruction it s the House of God and there he is especially to be found who is our Life And therefore by way of encouragement they are pronounced blessed who heare Wisedome speaking to them But marke to whom Wisedome speaketh it s 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 loâ—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 scâ—pulous 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. Bisâ—â—â— on Colossi cap. 1. pag. 82. â— 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 â—â—â—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 poysonâ—ll Doctrines have beene mixed with the pure Word of God 〈◊〉 the pretence of a Purgation and cooked out after an Italian and French-fashion Insomuch that the Papists themselves did brag and boast that we were come to them and not they to us and that there was now a visible Church in England To 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 〈◊〉 Domâ—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 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 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 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 Inquisâ—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 burâ—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