[Page] THE PRINCIPALL DUTY OF Parliament-Men, OR A SHORT AND COMPEN­DIOUS TREATISE, CONCER­NING THE UNITY, AND UNA­NIMITY, WHICH SHOULD BE IN THE MEMBERS OF THAT HONOURABLE ASSEMBLY. By Richard Ward, Master of Arts, and Minister of the Word at Stansteed-Mount-Fitchet in ESSEX.

1 COR. 1. 10. I beseech you brethren, by the Name of our Lord Jesus Christ, That you all seek the same thing, and that there be no divisions among you; but that yee be perfectly joyned together in the same minde, and in the same judgement.

London, Printed by J. R. 1641.

TO All the Right Honourable, and Right Worthy of all Honour; together with the Right Worshipfull, and Right Worthy, the Members of the High, and Honourable Court of PARLIAMENT.
In especiall, In regard of a more especiall Engagement, To the Right Worshipfull Sir Edward Deering Knight, and Baronet; and Sir Thomas Middleton, Knight, his very noble Friends; and Sir Thomas Barington, Sir William Massam, and Sir Martin Lumley, Knights, and Baronets; Of, and for the County of Essex.

RIght Honourable, Right Worshipfull, and Religious Senators;

I know, that to the ayd, and furtherance of some great enterprize, and design, there is more required then Wishes and Desires; and therefore (as to the building of the Lords House, every one brought some thing, according to his ability, so) to the Prosperous successe, and happy issue, of this long desired Parliament, there is required not only a Religious care, and endeavour in your Honours; but also, that we (whose causes you are pleased to agitate, and manage, and whose grievances you take in­to your grave considerations) should afford unto your Honours that furtherance, and assistance, which lyes in our power; that is, both in zealous, and fervent calling upon God for you, and in a modest, and humble enforming, and advising of you.

[Page 4] The secious Animadversion hereof, emboldened your humble Ora­tor, to present this Petition (for it is no other) unto your Honours, for Unity, and Unanimity in Religion among yourselves, con­sidering with my self, the necessity, and excellency of the Theam, (for the furtherance of your Christian consultations, and deep designes) and that none as yet have tendred any Treatise unto your Honours of this Subject.

As fair faces need no Painting, nor good Wine a gaudy Bush; So a rare and transcendent Subject, needs no poor Oratory to praise it, nor affected Language to set it forth. And therefore, I will not make any Encomions in commendation of that religious Amity and Uni­ty, which should shine, and shew forth it self, in your Honours; but only give you a short hint of the necessity, and excellency thereof, and then referre your Honours to the pious consideration of the Treatise Andreas Alci­atus, Lib. Em­blem. pag. 144. it self.

An Emblematist, by an acute Embleme endeavours to shew, the excellency of Unity, Unanimity, and mutuall accord, and ayd, in those who are joyned in Commission together, for any publike good. His Impresse, or Embleme is, Diomedes, and Ulisses, the two Gretian Worthies; The former whereof be supposeth to be wise, politike, and prudent, able to advise, counsell, contrive, and manage a Warre; and the latter strong, couragious, and bold, yea able to atchieve any feazible enterprize. His word, or Motto is, Unum nihil, duos plurimum posse, One is as good as none, but two can do much. The decla­ration, and amplification of the Embleme is expressed in these verses:

Viz.

Viribus hic praestat, hic pollet acumine mentis,
Nec tamen alterius non eget alter, ope
Cum duo conjuncti veniunt victoria certa est.

That is,

When one is strong, the other very wise,
To help each other, they must not despise.
For when both strength, and wit, conjoyned are,
Then crowned victory doth follow warre.

I have so amply, amplified, and applyed this Embleme, in this Discoursive Petition presented to your Honours pernsall, that I will wholly here balk the application thereof.

[Page 5] That the Treatise dedicated unto your Honours, might carry the more weight, the Dedicator being of small worth; I have not stoln a Coal from the Altar, but borrowed a sentence from Haven, (of Him, who spake nothing but Golden Sentences, and unto whom Kings, Princes, Peers, and the mightiest Monarches must stoop) that your Honours may look upon, and accept of this Present, as a Stem sprung from that Stock, (though it be very rough hewn) as an explication of our Saviours own prayer, for your prosperous Proceed­ings, (although not unfolded with [...]hat curious art, that it deserves) as a sacred, saving, and necessary truth, (though folded up in course cloath) and as a Message sent unto your Honours from Heaven, from the King thereof, though by a most mean Messenger, and unworthy servant of his. And then he shall think himself happy (in being an instrument of Peace, Love, Unity, and Concord, unto your Honours) who will alwayes pray for your Persons, and proceedings, and all that concerns you, and acknowledge himself ever,

Your Honours most humble, and observant, Orator, RICH. WARD.

THE PRINCIPALL DUTY OF PARLIAMENT-MEN.

JOHN 17. 21.
Text.
That they all may be one, as thou Father art in me, and I in thee.

RIght Honourable, Right Worshipfull, and grave Senators; Astorides having once seen Roscius Apology. his gestures, du [...]st never after come upon the Stage. Hiparchion hearing Rufinus blow upon his Pipe, would never after play upon his Flute. Two things daunt the minde of a Speaker, or Writer; Viz. The skill, and Person, of the Reader or Hearer. Whence Demosthenes that famous Orator of Athens, was so asto­nished at the Majesty of King Philip, that he lost his Speech: And Carvitus se [...]ing Hannibal come into the Schools, became dumb. I may justly apply these Antiquities un [...]o my self, considering the worth of those, to whom I write, and the unwort [...]inesse, and weaknesse of the Writer. I dedicate these lines to those, who are of acute wits, strong judgements, profound knowledge, sound learning, and eloquent tongues; but for my self. although I can­not say truly, That I am like Moses, a man of a slow speech, and stammering lips; yet most justly, That I am not like Aaron, of an [Page 8] eloquent tongue, neither an ear-tickling Orator; And therefore may justly fear to speak, or write, unto so learned an Assembly. But because your Honours are not ignorant, that it is not more tedi­ous to a Carpenter to work against the grain, then it is for a Schol­ler to force his Genius, or to handle a Subject, Iuvità Minerva; I will therefore make no more excuses for my self, but passe from the Apology to the Proeme.

CHrist being to give up that body to death, for our redemption, Context. which he took in a humane life, for our sins, before his now approaching end, fore-arms his Church with a four-fold war­ning; to wit,

I. An exemplary document of Love, and Humility shewed in washing his Disciples feet, Chap. 13. 1. &c. And.

II. A propheticall prediction of his death, and their scatter­ing, Chap. 13. 18, &c. And

III. A large Sermon, continued from Chap. 13. 31. to Chap. 16. to the end. And

IV. A most pious prayer (as is used after our Sermons) for Gods blessing upon them, Chap 17.

In this prayer (practising the Platform prescribed by himself) he first requests the glory of God, Chap. 17. 2, &c. And secondly, the good of the Church; and that dividedly, viz.

First, For his then Apostles, and Disciples, Verse 9. to the 20. Then

Secondly, For all his, of after ages, Verse 20. &c. For whom he craves two blessings. One, that they may be united in one, Verse 21, 22, 23. This is in Vià, in this life present. The other, that they may be so present with Him, that they may see his glory, Verse 24. &c. Which shall be performed in Patrià, in the life to come.

The former of these is declared in three Gradations, Viz.

1. In generall, that they may be one, Verse 21.

2. More particularly, That this Union may be not of the members only, one with another, but of the whole body, with God, and Christ, Verse 21, 22.

[Page 9] 3. More fully, that they may be perfect in this Union, [...] are God, and Christ, Verse 22, 23.

The first of these three is the Subject of our Text, and hath two Division of the Text. parts, Vinculum, and Exemplum; the Conjunction [that they may be one] and the Declaration, [as thou art in me, and I in thee.]

I will treat only of the first part. That they may be one: wherein if I should dive curiously into circumstances, these things would occurre, and offer themselves to our consideration, Viz. 1. Who prayes? 2. To whom he prayes? 3. For whom he prayes? Viz. 1. Of what nature they are for whom he prayes? Mine. And 2. Of what number they are? All mine. 4. What means he useth to obtain what he desires? Viz. Prayer. And 5. What is prayed for? But passing by the four former, I will insist only upon the last, which is the principall; That all Christs members may be one, and conjoyned in one holy, and spirituall bond of Unity. But before I shew the nature of this Union; I will resolve a Que­stion or two, for the better understanding of the Text.

How many wayes are things said to be One, that our Saviours Question. 1. here prayes, That his children may be One?

Things are said to be One five manner of wayes; to wit, Things are said to be One five wayes.

First, Naturally, As the soul and body make one man.

Secondly, Artificially, As wood, stones, and timber, make one house. Answer.

Thirdly, Mystically, As Christ and his Church make one body.

Fourthly, Mysteriously, As the husband, and wife are one. And

Fifthly, Spiritually, As all the faithfull are one in Christ.

And thus our Saviour prayes, That his children may be One.

How many wayes may One thing be made of Many, that our Saviour here prayes, that his children, who are Many, may be made Question 2: One?

One thing may be made of Many, six manner of wayes; as One thing is made of Many six wayes. namely.

1. By Apposition, As by many stones laid, or cast together, is made one heap. And Answer.

2. By Composition and mixture, As of water, and honey is made sweet drink. And.

[Page 10] 3. By Alteration, When the first perfect form is altered; as of many Grapes is made one Vessell of Wine. And

4. When one thing is made of matter and form; as Utensils, and the like Artificiall things are. And

5. When one thing is made of a Subject, and an Accident, as a painted wall. And

6. By a spirituall, and Mysticall conjunction; and thus the faithfull who are Many, are made One.

How many wayes is this word One taken?

One is taken ordinarily three manner of wayes; to wit, One, taken three wayes.

First, For an eminent, or singular dignity, John 10. 30. And Question 3.

Secondly, For the mindes undivided simplicity. And Answer.

Thirdly, For a multitudes aggregated community.

The first, Unity is superiour, and is to be admired.

The second is interiour, and is to be imitated.

The third is exteriour, and is to be aggregated, and heaped together.

The first Unity is of highest dignity.

The second is of the mindes simplicity.

The third is of a joynt, and Christian fraternity.

The Text speaks of the Last, in which sense Unity and Unani­mity Unity twosold. is in a manner the same; and is twosold; to wit,

1. Aggregative, And is so called, because it consists of many persons added, or joyned together in one Assembly; and thus any Nationall Church is One; that is, One in profession, as many members joyned together, make one body. And

2. Compositive, When not only many are joyned together in one Assembly, and profession; but also in minde, and affection, one participating of the qualities of another. And of this Union the Text principally speaks, as will appear by and by.

What Union or Unity doth the Text speak of? Union two­sold.

First, There is Unity in errour, conspiracy, bloud, and wicked­nesse: as is evident from Gen. 19. 4. Prov. 1. 10, 11. 14. Luke 23. Question 4. 12. Acts 19. 24, 25, &c. But this being not of Christ, is without Answer 1. the lists, and limits of our Text, which speaks only of an boly U­nion in Him.

[Page 11] Secondly, That holy Union whereof our Text speaks, is two Answ. 2. severall wayes divided; Namely,

1. In respect of the Object, or Persons; and so it is, either 1. Of the Members among themselves. Or 2. Of the Body with the Head. And both these Unions are found in 1 Job. 1. 3. And

2. In respect of the subject matter; and so it is, either 1. In minde and opinion. Or 2. In heart, and affection. Both which Vnions are found in 2 Cor. 13. 11.

From these two distinctions, come three sorts of boly Vnion, Three sorts of holy Union. viz.

First, of opinion; and is called [...]. 1 Cor. 1. 10. One minde and one judgement, whereby we all think one thing, Philip. 2. 2. And

Secondly, of affection; and is called one heart and one soul. Acts 4. 32. [...]. And

Thirdly of grace and heavenly communion; and is called the fellowship of Jesus Christ, 1 Cor. 1. 9. Now passing by the second and third, I will recommend to your Honours pious consi [...]erati­on, onely the fi [...]st, viz. union in opinion; which affords this Propo­sition, or point of observation,

That as many as will please the Lord Christ, or approve themselves Doctrine. to be Christians, must adhere, and cleave fast unto that union of Do­ctrine, which is according to the truth of the Gospel; They must be of one minde 2 Cor. 13. 12.: which the Apostle expounds, to think all one thing Philip. 2. 2., and to speak all one thing 1 Cor. 1. 10., and to be knit in one minde and judge­ment 1 Co [...] 1 10., and to be of one minde 1 P [...]t 3. 8.. It must here be add [...]d, and we must carefully remember, That this union must be according to that G [...]spel and eternall truth, which we have heard and learn'd of Christ, and hath been taught by him, as the truth is in Iesus Eph [...]s 4 21.. This is called, that F [...]rm Rom. 6. 17., or Pattern Tim. 1. 13., or M [...]uld Annor. Ge­nevae. of doctrine, whereunt [...] we were delivered. And this the Apostle especially prayeth, That he may hear of the Philippians, That they may continue in one minde, and unanimous fight for that faith of the Gospel Philip 1. 27..

In whom should this holy union especially shine, and shew itself? Quest on.

First, in generall in all Christians; because there is but one way Answer 1. one truth, one Christ, 1 Tim. 2. 5.

Secondly, in all Ministers; because their lips should preserve Answer 2. [Page 12] knowledge, and the people are to seek the Law (which is but One) at their mouth Mal. 2. 7..

Thirdly, In all spirituall or Ecclesiasticall Law-givers, and Answer 3. all pious publike Assemblies, convened for the good of the Church. And these especially must be One, both in winde, opinion, and judgement. But of this more amply afterwards, in the second Vse. I will now apply, for methods sake, the point pro­pounded.

Is it so, That all true Christian should adhere unto that Vnion Vse 1. of Doctrine, with an unanimous consent, which is according to the trueth of the Gospel; then all Auth [...]rs, a [...]d Abettors, all Fa­thers, Fautors, and furtherers of division in Religion, and the Church, are first of all to be reproved, as guilty in a high na­ture. The Apostle Saint Paul, reproves the Church because of dissentions 1 Cor. 11. 18., entreating them to admit of none amongst them Cor. 1. 10.; no though an Angel from Heaven should preach otherwise unto them Gal. 18.: And grievously reproves them who forsake the fellowship, which we have among our selves Heb. 10. 25.. Marke how fearfully he adjureth us, to observe them diligently, Which cause dissentions, and offenses, contrary to the Doctrine which we have learned. And wherefore? To follow them; Or favour them? No, but as Snakes, and Adders Canep [...]ius & Angue., to avoide, and eschew them Rom 16 17., to stop their mouthes Tit. 1 10., and to have no society or fellowship with them, that they may be ashamed 2 Thes. 3. 14 What the Sow­ers of discord are.. And therefore, that your Honours may the more carefully see to those Seeds-men of mischief, and sowers of the Tares of dissentions, and discord in our Church, and make sharp the sickles, and fithes of your zeal, for the cutting of them down, and weeding them up by the roots; I will give you a Character or two of them.

First, Sowers of discord, and dissention, and disturbers of the 1. Sowers of discord are not of God. peace of the Church, by introducing of errors, heresies, schismes, sects, and superstitious practises thereunto, are not of God: and therefore let them not stand. We read of a contention between Scotland, and Ireland, about an Iland situate betwixt both, to whom it should belong, each challenging it as theirs. But after much contest on both sides, they sell upon this resolution, and agreement, To put a Snake thereinto, and if it lived, then Scotland should enjoy it, but if it dyed, Ireland. Thus if we be of God, this [Page 13] Snake of discord will dye in our hearts; but if it be nourished. ha [...]boured, and live there, we are not his. And therefore, let all Gods people know, that they are not of God, who introduce divisions, a [...]d innovations into the Church: for God is not the Au [...]hor of c [...]nfusion but of peace. 1 Cor. 14 53. He that transgresseth the Doctrine of Christ, hath not G [...]d; therefore receive him not into your houses, neither bid him. God speed 2 Ioh 9 0.. All lines the further from the center, t [...]e further disjoyned; the nearer to it, the nearer united. Now this Center, is the God of trueth, and this Vnion is the trueth of God; and therefore let your Honour approve your love unto God, by your study and care to preserve his trueth.

Secondly, These Sowers of dissention, and Broachers of divisi­on 2. Sewers of discord, rend Christs Coat. in doct [...]ine, rend Christs seamlesse Coat Iohn 19. 23., yea Christ himself 1 Cor. 1. 13.. And as at the death of Christ, t [...]e Veil, of the old Temple was rent, to let in the new doctrine of the Gospel Matth 27 51.; even so, these men (with a contrary event) would rend in pieces the Tabernacle of Truth, to re-admit old and antiquated superstitions. And therefore let your Honours have a speciall eye towards them, and care to pre­vent them.

Thirdly, As dissentions are fruits of the fl [...]sh, Gal. 5 20. So they that 3. Sowers of discord are fleshly men. maintain, and broach them, are fleshly minded men; 1 Cor. 3 3. And such as the Church of Christ disclaims: If any list to be contentious, we have no such custome, neither the Churches of God. 1 Cor. 11. 16. Nay, they a [...]e instruments of the devill, that envious one, That sowedtares in the field of God. Matth. 13. 25. For this is Satans chief policy, when by the seed of the Word, (as by Cadmus his teeth or Deucalions stones) God hath raised up children to Abrabam; then to cast some bones of dislention amongst them, that they biting, and devouring one another, may be consumed one of another: Gal. 5. 15. Thus he threw bones of dissention between Lutheranes, and Zwinglians; and since between Separatists and Conformitans; knowing that a Kingdom divided, cannot stand Matth. 12. 25. And therefore let your Hon [...]urs seriously labour to suppresse such Satanicall spirits, a labour (for the satisfying of their own lusts, and appetites) to set the Church on fire by their diss [...]ntions.

Fourthly, Satan triumphs, both over his preachers, and pri­soners, 4. Satan tri­umphs over such. his souldiers, and slaves, deceivers and deceived 2 Tim. 3. 13.; those [Page 14] who take captive simple souls, and those who are taken captive by him a [...] his will 2 Tim. 2. 27. and 3 6. Therefore seeing those are his vo [...]aries, these his vass [...]ls; and both his [...] Active, and P [...]ssive: [...]et your Honours suffer neither those Actives, who study to deceive Eph. 4 14.; nor those Passives, who are carried about with v [...]ry blast of vain doctrine; but be your selves Deponents, casting away [...]ut of our Church, every thing that presseth down Heb 12 1.; and thi [...] [...], and cogging of men, whereby they lye in waite to d [...]ceive Eph 4 14.; punishing those who Satmically deceive; pittying these who simply are deceived, and labouring that these instruments of Satan, who pe [...]vert unstable souls, may be either truly reclaimed, or severely corrected for these th [...]ir wicked practices.

[...]ifthly, These sowers of discord, dissention, and jarres in 5. Seedes-men of dissention, are the Churches worse enimies. Religion, are the most desp [...]rate enimies the Church and Common-wealth have. The Trojanes had tw [...] great enimies, Achilles, and U [...]isses: Vlisses he stole the Pall [...]dium out of the Capitall, which was the fare, fortune, and prosperity of their City; Achilles he flew Hector their chief, and choicest Champion; but yet V [...]isses did them more harm, then Achilles. Thus is it with us, we have had some of our H [...]ctors sl [...]in; I mean some of our bu [...]ning, and shining Lamps extinguisht, and silenced, and some princip [...]ll Pil­lars, and prime piou Preachers suspe [...]ded; wh [...]reby our Church hath be [...] much weakned, a [...]d the hearts of the faithfull mightily enseebled: but yet behold a greater mischief. Religion is the Pal­ladium, and fa [...]e of our Lind, and no longer can the Common-wealth fl [...]ish, then the C [...]urch fares well; (for if the Church s [...]ake, th [...] S [...]te cannot stand) And therefore. He or T [...]ey, who go ab [...]t to bring [...]rroneous, or hereticall opinions, or superstitious practises into our C [...]urch; and wh [...] countenance, and encourage such; and labour to smother, and suppresse the t [...]uth, as much as in them lyes, are the worst and wretched st enimi [...]s the Church and S [...]te have: for in cutting off the Head of Religion, by the introducing of these errors, and [...]uperstitions, they utte [...]ly ruine both. And therefore, let your Honours, who stand at the Helm, take h [...]ed of these devouri [...]g shelves, and rocks; which without your [...] care, and help, threaten our shipwrack, and ruine. Oh consid [...]r (grave, gratious, and sage Senators) what Innovati­ons, [Page 15] and Altarations, have of late yeers been introduced into our Church? How many of late yeers have been preferred in our Church, by some of our principall Prelates, who were either loose, and lewd in their lives, or lazy in their callings, or Pa­pisticall, or Pelagianists in their opinions, or superstitious in their practises, or extollers of ceremonies above substance, or set forms of prayer above conceived, or of reading above preaching, that thereby people might be nuzled up in ignorance? What courses of late yeers have been taken to put down Lectures on the week day, yea, preaching on the Lords day in the afternoon? That so people being deprived and robbed of the light of Gods Truth, might stumble, and fall into errors, and be robbed of their souls, and everlasting welfare. What Popish and Arminian Tenents have been preached, and printed of late yeers, with the allow­ance, leave, license, liking, and approbation of some in authority in the Church? What courses of late have been taken to dis­countenance, discourage, keep low, and curb those who like Candles, did consume themselves, and their strength, to give the benefit of light and knowledge unto others; I mean, who did not only labour to benefit their particular fl [...]ck and charge, by their painfull, and industrious preaching; but also the whole Church; yea, future ages, by their profitable writings? What cursed, and crafty care hath been taken of late dayes, sor the ex­punging (out of Books, tendred to the presse) of Orthodoxe truths, and grounds, which overthrow those Tenents which are Heterodoxe? I may say here, Experto crede Richardo, that sad experience hath taught me this truth. But I passe it by, because I hope your Honours in your depth of wisedome, will take care for the rectifying of this abuse for the time to come. I will con­clude this, with the saying of the Psalmist, If the Lord had not been on our side; now may the Church of England say, If the Lord had not been on our side, and with a strong Non omne ma­lumab Aquilone. North winde turned the stream, and hindred the proceedings of these wicked Achilles, and Achitophels; we had ere long been overwhelmed in the de­luge of ignorance, heresie, superstition, popery, and blindnesse. But blessed be God, who hath hitherto delivered us from this danger, and the Lord in mercy so blesse your Honours, and all [Page 10] your proceedings, and undertakings, that this jugling, leger­demain, and water-mens tricks (to look one way, and row ano­ther) may be more and more discerned, and discovered by you; to their shame, but our rejoycing.

In the next place, the point propounded, and proved, may fit­ly Vse 2. be applyed to all your Honours now assembled, and met in High Court of Parliament.

When Carthage was besieged by Scipio, Hannibal sought for peace, who never before that time refused warre; professing in­genuously, that he might better have lost all the battels, within, and beyond the Alpes, th [...]n one at the Gates of Cartbage; for there he adventured nothing, but the superfluity of youthfull bloud, who sought their destiny in the field of honour, under the banner of Mars; but here the Common-wealth was laid to stake, and they plaid their lives, liberties, wives, children, reli­gion, and all at one game. I may aptly apply this (Religious Se­nators) unto you, whom we have betrusted with our lives, li­berties, estates, Religions, and all; and therefore it behoves us all, (as those who fight, pro aris & focis) to tug, and wrestle with the Almighty God of Jacob for you, That you may be One in the maintenance, and furtherance of this one truth.

More particularly, Two things we pray for you, and of you, Viz.

1. That you may be one amongst your selves. And

2. That you may be a means to make us one. Now of these in their order.

First, We beseech you, and we implore the throne of grace for you, That all you may be like Jerusalem, at unity amongst your selves.

The Fowler is to be condemned of folly, who takes in hand to talk, or treat of hunting; and the Merchant is counted mad, who meddles with the rules of Astronomy. But it is allowed to every man to treat and talk of his own trade, and to discourse of those things which conc [...]rn his own calling Navita de ven­tis, de tauris narrat arator, &c.: and therefore seeing I do not read a Lecture of Law, or state policy unto you, but keep my self in my own element of Divinity; I hope your Honours will not only bear with me, but (as Credendum artifici in suà arte, [Page 17] so) also give credit to what I speak. Indeed it may be said, That the Sowe teacheth Pallas, and the Asse Apollo; when Phormio treats of warre before Hannibal; or an ignorant Attorney of law, be­fore the learned Judges; or a weak Divine, of the peace, and di­stractions of the Church, before, or unto those Divine Spirits, who have long made, the causes, effects, and remedies thereof, their chiefest study, and observation. But because I bring a message unto you, the Lords Jehues, who are by him appointed for the purging out of allidolatry out of our Church, Let not the mean­nesse, or weaknesse of the Messenger, be the least let, to hinder your Honours from hearing, and bearing the word of exhortati­on patiently. Yea, because I come unto you from the Lord, and in his Name, be pleased (although I am unworthy to speak unto you) to be exhorted, To be one, and to adhere to this holy Vnion of Truth; and as far as you go in matters of Religion, and the Church, to proceed by that One Rule of Truth, and to minde one thing Phil 3. 6.; and in your rowing, to strike altogether Par [...] re [...] ducere Adag.; and in your grave, and godly Assembly, to drink one to another, in Philothesius his cup [...] Adag., and to conspire altogether [...] Plato., for the establishi [...]g of this holy Vnion of Truth amongst us; and to preserve the Vnity of the Spirit, in the bond of peace, amongst your selves Ephes. 4. 9..

Three things I have here to recommend to your Honours most serious consideration; Viz. 1. The Motives which should move, & perswade you to be one. 2. The Manner, wherein you must be one. 3. The Means wherby you may be one. And of these in their order.

First, The Motives which should incite, and induce you to be The Motives. one, are these, Viz.

1. Because great must our misery needs be, if you should be Motivs 1. Many. The Proverb sa [...]th, Quot capita tot sensus, So many men, so many mindes; but God forbid, that ever we should take up this Proverb of you, who are our Patriots, our publike parents, our Guardians, and Law-givers; and therefore if you jar or differ, we perish Tu es Patro [...] tu pate [...], &c.. What a Greek Poet said once of Megalopolis, in Arcadic, s [...]ffingly, The great City is become a forsaken Wildernesse [...]., must needs be said of us, and our Land, if you be divided Contraries (we say) are best Commentaries Contrarioru [...] contr [...]ia sunt consequentia., and from contrary propositions, contrary conclusions may be collected: and therefore, if your Vnity [Page 18] and Unanimity be our blisse, your dissentions, and breaches will become ou [...] [...]ane; and therefore be ye one. Solons [...]aw to the A­thenians adjudged him to dye, who i [...] civi [...] Garboyles became a Neuter. Now if it be a crime deserving death, to be a Neuter in diss [...]ions, and to take [...]o part. t [...]en certainly it is much worse to be an Incendi [...]ry, and a party, to throw, and kindle the coals of [...].

But l [...]st I should seem to any, to blemish those, whom sincere­ly I honour, I will no [...] prosecu [...]e this Motive; the Body of our Land ha [...]ng with admi [...]ation, and holy tha [...]kfulnesse, observed ho [...] the eyes of this Honourable Assembly look not a squint, but [...], with one m [...]tion, and a m [...]st pious unanimous consent in [...]ose things which simply concern Religion. And therefore M [...]cte virtute est [...], Go on in Gods Name, and the Lord pro­sper you, and all your grave, gracious, and godly proceed­ings.

2. Another inducement is, Because if yee be one, yee shall be Motive 2. the Patriots, Preservers, safeguard, and defence of the Land, which (to you [...] hon [...]ur and everl [...]sting praise) will be registred in the Records of Fame, for future and succeeding ages. The Heathens thought it a thing worthy of applause, and praise, for a man to dye for his Countrey [...] p [...]o [...] mori.; and Christians cannot have a lower value and esteem of those who protect, and preserve their Country from desola [...]ion and destruction. Anaximenes being a­bout to travell to A [...]hens for the study of Phylosophy, a friend comes to him to disswad [...] him from his intended journey; and he coul invent no stronger argument then this; Ob friend, hast thou no care of or regard unto thy Country [...]?? I dare not, I may not say thus unto you, whose care is evidently seen, and made apparent unto all; you waking, when we sleep, yea, waking, that we may s [...]curely sleep, and sparing neither cost, nor pains, for our good, but denying your selves for your Countries welfare. I will only make bold to tell you, that both Church, and State, cry unto you, as they of M [...]cedonia did unto Paul, Come, and help us, for both Acts. 16. 9. stand in need of your help: And therefore for their good, be yee one. Antistbenes said, That Unity, and Unanimity amongst Coun­s [...]llors of State, were better for a City or Common-wealth, th [...] [Page 19] any wall, or the like defence Qnovis mu [...]o fi [...]ius muni­mentum. La [...]. lib. 6. cap. 1.: and Agesilaus being demanded by one, Wherefore Sparta was not walled about; He shewed him the unanimous Citizens armed for their own defence, and safety, with these words Hi sunt Spartae civitatis moenia. Plutarch. in A­poph., These are Sparta's walls; signifying thereby, That a Common-wealth can have no surer, not safer Forts or Bulwarks, then Unity and Unanimity among the Heads, Pilots, and Stears-men thereof. Now, although this be most true, yet it is not more true, in a State, then in a Church; and therefore be yee one, That by your Unity and Unanimity, our sinking, and half ruined Republike, and drouping and declining Church, may be saved, and reduced to their best, and purest estate. You (the Parliamentaries) are our Bulwarks, Wals, and Gates, under the Lord; yea, the Hoast of the Lord, and of Gideon his annointed, chosen out of the Land, for the glory of your God, the honour of your King, the demolishing of idolatry, and Popery, the pro­moting of Religion, the peace of the Church, the punishing of delinquents in Church, and State, the encouraging and counte­nancing of the good, the relieving of the distressed, the recti­fying of what is amisse, the reforming of abuses, and the advan­cing of the honour, peace, and welfare of the Common-wealth. And therefore, that the expectation of Church and State be not frustrated, be yee one.

3. Another Inducement to perswade you to this holy Unity, Motive 3. is, Because thereby your Assembly shall be the more strong, and impregnable, yea plainly invincible. For many can do that with ease, which one cannot with pains Vis unita for­tior.. Scipio Africanus having overcome the Numantines, asked Prince Tiresus, Qua de causa Numantia aut prius invicto, aut post eversafuisset. How it came to passe, that Numantia was formerly so victorious, but now overcome, and conquered? To whom Tiresus returns this answer, Concordia victoriam, discordia exitium praebuit; Concord presages victory, but discord destruction. Whence Mycipsa lying at the point of death (as Salust tels us) admonished his sonnes to be at Unity amongst themselves; Because (saith he Concordia par­vae res crescunt, discordia maxi­mae dilabuntur.) by Unity a Molehill will become a Mountain, but by dissention, a Mountain, a Molehill. Many brooks meeting together in one, will make a swelling, and over flowing River; and a great stream cut into many rivulets, may quickly be stepped over. And hence, Scilurus having eighty sonnes, when [Page 20] he lay upon his death bed, caused a bundle of Arrows to be fetched, and then bad his sonnes break them, which none of them could o [...]ong as they were bound up; but being loosed, every one could break them. one by one: Whereupon the old man takes occasion to give this seasonable admonition, and carefull Caveat unto his sonnes Si concordes eritis, validi in­victique ma [...]c­bitis; [...], si desidiis & sedeti­one [...], imbeci [...]es eritis, & expugna [...]u faciles.; My children (saith he) if ye will be of one minde, and bold close together in mutuall love, then you shall be strong, and invincible; but if yee be severed with jar [...]es, and discord, then every one will wrong, and trample upon you.

I have rehearsed these Histories, that your Honours may fee, that so long as you are of one minde, one judgement, one opinion, and one affection in Religion, nothing can interrupt your pro­ceedings; but like a swelling billow, or surge, you shall with ease carry all before you; yea, a Mountain before you, the Lords Zoroba­h [...]ls, Stab. s [...]m. 82. shall become a plain. But if ever (which the Lord in mercy avert, Zach. 4. and forbid) you should (for a punishment of our sins) be rent with divisions and discord; then this great, and strong Ass [...]mbly would thereby be so weakned, that neither Church, nor State could be supported, or redressed thereby; and therefore, for the Lords sake, be yee one.

As in a body, the best constitution is made of the temperature of heat, cold, moisture, and drynesse; so in a politick, or eccle­siastick body, the best Assemblies are, when the [...]e is unity of o­pinion, and affection, in men of different dispositions and parts: I mean when some are more fiery, some more moderate; some better Speakers, some better contrivers; some more acute, some more sound, and-solid; some more able to invent; some to pro­secute a thing set a foot by another; some more skilfull in one art or science, and some in another. When (I say) all these severall persons, of such various parts, shall deny themselves, and the seeking of themselves, and with an unanimous consent, all joyntly labour to improve their proper gifts for the good and benefit of that Church, and State, wherein they live, and for whose pro­sperity and peace they are assembled; then all things must needs succeed prosperously, and well with them. And therefore be ye one.

As the members of a naturall body by consent, do help one another; so the members of a politique, and ecclesiastick body, [Page 21] by concord, and unanimity should assist one another Macari [...], hom. 3.. The body we know consists of many severall members; now if the eye should not help the head, nor the hand the eye, and one member ano­ther: the little Microcosme of man, would then quickly perish: but if there be a sweet union amongst all the parts, and every mem­ber tenders the weal, and happinesse of the whole body, as it doth of it self, then the whole body will live and prosper, and be able both to defend it self, and offend its enemies. Oh give me leave grave Senators, to apply this unto you, who are our Microcos­me, and the great representative Body of our Land; if you who consist of many members, and are of divers and sundry parts, will employ all your learning, and eloquence, and judgement, and wisedome, and invention, and zeal, and courage, and resolution, and whatsoever parts, abilities, and gifts, God hath given to all, and every each of you, for the peace and prosperity of this our Church and State; then the blessing of the Lord shall be upon you, and yee shall go on, and prosper, maugre the malice of all the Divels, and Antichrists instruments. And therefore if your Honours would be Murus aboneus, a Bulwark o [...] Brasse for our de [...]ence, and your own safety; Oh then be yee one.

4. Another inducement to perswad you to this boly Vnity, and Moitve 4. Vnion of Truth, amongst your selves, is, Because it both seems, and indeed is an excellent good thing, for those who are joyned in one body, for the common good, to be of one minde. The Phylosophers say, that there is Bonum apparens, and reverà bonum: some things which seem good, but are not, and some which both seem, and are good. Now Vnity and Vnanimity amongst your Honours is of Psal. 1 3. 1. the nature of the latter. And therefore be yee one.

The Gem which is gallant in colour, and perfect in vertue, is the more precious; the Tree which hath a fair bark, and a sweet sappe, is the more to be esteemed; the Pantber having a fair skin, and sweet breath, is much delighted in. If the Ore, which is drosse outwardly, and gold inwardly, be of great price, what is then the pure refined Gold? If the rough stone with a secret vertue, be of value, what is it then being polished? If a smooth and learned stile, in an ill print, import some credit, what then doth that, which cometh out of a perfect Presse? And therefore seeing Union in [Page 22] minde and opinion, amonst Senators, such grand Counsellors, doth both seem, and also is good; be yee therefore one.

5. Another inducement to perswade your Honours to this Motive 5. holy Unity, and Unanimity, is, Because then we shall say of you, That surely God is in you, and with you, yea, that yee are Gods. As Don Petro Waldez, a Spaniard, when he saw the ruine of their invincible Navy, although he scoffed at Religion, yet confessed, That now be perceived Christ to be a Lutherane; So when those who cry in their hearts, concerning our Church, and State, Down with it, down with it, even to the ground; And omit, no damned plo [...]s, nor divellish practises for the effecting of our ruine and destruction; and yet to their confusion and horrour shall s [...]e, that by your Vnanimity, and Concord, all their fraud, and force is frust ated, and all their secret workings discovered, and hindered; they will then be forced to acknowledge, that Christ is a member of your Assembly, and that surely the Lord in one of the Parliament House: Yea further, as they your enemies will say, That God is amongst you; so we your Admirers shall acknow­ledge, That ye are Gods, and all of you the children of the Most High. Psal 82. 6. The holy, and ever happy Trinity, is but one in essence, although three in person; whence the Sabians worshipped God in three per­sons, naming the first Sanctus, the second Fidius, the third Semi-pater; and in their oaths they did commonly put Fidius in the midst, a [...] under that name comprehending all the three persons, whereof came their great oath, Medius Fidius, Now, If as you are not only three, but above three bundred in per­sons, you be but one in opinion, affection, and minde, amongst your selves, in the furtherance, and maintenance of that one truth of the Gospel; you shall then therein be like unto God himself; and there­fore, be ye one. Although the head hath two eyes, yet they two have but one motion, and the one cannot be turned about, without the turning of the other; even so if your Honours would be eyes to the blind, and lights to the Land, and golden Snuffers to make the Lamps of Religion burn bright; you must all minde one thing, and fix all your thoughts upon this one object, the glory of God, and the establishing of the unity of truth, and true Re­ligion amongst us. And therefore, be yee one.

[Page 23] 6. The last inducem [...]nt which should move your Honours to Motive 6. this holy unity, and union of truth, is this, because if ye be one, in the maintenance, defense, and promotion of the truth, The truth will make you free, and defend you from all your foes. As wary Trades-men will say to those whom they love, and wish w [...]ll un­to, Keep your shop, and you shop will keep you: So I may say unto your Honours, maintain Religion, and it will maintain you; defend it, and it will defend you; stand stoutly for the sincerity and pu [...]ity thereof, and it will stand for you; protect it, and it will pr [...]tect you. The wisemen of Rome perswaded Anthony to bew [...]re of Caesar, Because [...] Genius was the stronger: Even so the Genius of Religion is stronger then that of her enemie; and therefore fear not ye the face or frown of any in the defense, and maintenance of Religion. As Caesar said to his Pilot in allorm, Be not disinayed, thou carriest C [...]sar, and his fortunes; So I say, so long as your Honours stand stoutly for the Spouse, and truth of Christ, you carry the Palladium, and fate of the Land and Church in your hands, and need fear no storms. As the Picture of Diana was framed with that art, that she seemed to frown upon those who stood without the Temple, looking upon her, but smiled upon those who were within: So the Lord smiles upon those who unanimously ag [...]ee, and accord in the advancement of his Truth, being assemb ed together for that end, and purpose: But frowns upon those, who by sowing seeds, and [...]ares of dissention, in such sacred Assembli [...]s, hinder the establishing of this holy Vnion. Wherefore, if you desire the Lords favour, and not his frown, be yee one.

Frederick the Emperour, warring upon the Turks, to his great honour, and their losse; Pope Alexander the third, repining at his successe, caused an exquisite Painter, to draw the Emperours picture to the life; and when it was done, sent it to the great Turk, wishing him by his letters, if he desired to live in peace, to labour by all means, (fraud or force) to kill him, whom that picture did represent. I will not mis but cros-apply this; I have d [...]awn the picture of Vnity, in these Motives mentioned, wherein to the life we may so, the nature, excellency, and utility thereof, both in regard of our Church and State; But I have not laboured [Page 24] to limb it to the life, that you might make it livelesse, but that knowing it by its picture, you might labour to protect, preserve, and defend it, from those who seek nothing more, then the ren­ding, ruining, and ruinating of it. And thus much for the first thing I propounded, to treat of. Viz. The Motives which should perswade your Honours to be one.

The next thing in order to be handled, is, Wherein your Honours Wherein the Parliamenta ries should be one. should be one? Namely, in these things, Viz.

First, In relieving, the injured, and oppressed, as the people of Israel with one consent, went out, to relieve those who were 1 In relieving the oppressed. 1 Sam. 11. 17. besieged, and hardly bestead, in Jabesh Gilead. You are elected by the Commons, to take notice of their particular oppressions, pressures, and griefs, and to redresse them. And therefore, in the Cordiall desire, and carefull endeavour thereof, be yee one. And

Secondly, In punishing those publike offenses, which either 2. In punishing of oftenders. have be [...]n scandalous, and perillous unto the Church, or perni­cious and noxious unto the Common-wealth, as the children of Israel joyned themselves together, as one man, to revenge upon the Benjamites, the wickednesse committed by them, unto the Iudge 20. Levites wife. Your Honours are chosen to this Assembly, not only to [...] injured persons, but also to reform unjust practi­ses, and practised impieties, both in Church and State; And therefore, herein also you should be one. And

Thirdly, In setling, rooting, grounding, and establishing of 3 In re-esta­blishing of Re­ligion. Religion, and in building up thereof. I know God is not the Author of confusion, but the God of order; and I cannot con­ceive how any particular Nationall Church, or any outward Church, established in any particular Nation, can subsist with­out some constitutions, discipline, and order. But yet for all this be not more carefull for Discipline, then for Doctrine, but labour to establish an Unity and Uniformity in both. Let not England, like Amsterdam, allow of many Religions, because the true one, is but one. Let some care be taken for the restraining, and suppressing of all such Schismes, Sects, and Sectaries, as are contrary to the truth, and doctrine of the Gospel; because these rend Christs seamlesse Coat, and disturb the peace, and desired tranquility [Page 25] of the Church. Let not every Preacher be a Plummer, or a Potter, to new mould, or cast new models of Divinity as they please; or to impose the vain issues, and foolish fictions, of their own fan­cies, or the bastards of their own brain, upon people, as Articles of faith, or as sound, and saving doctrines. Truth is but one (as followes by and by) and therefore be yee all as one in the establishing of this one truth. Say yee to Archippus, (the Ministers of the Word) Take beed to the Ministery which thou bast received in the Lord, that Col. 4. 17. thou fulfill it. Give s [...]me injunctions to the Lords Messengers and Embassadors, that they deliver no message, nor embassage to the Lord people, but only what they have received from the Lord, and learned out of his Word. Impose some strict charge upon them, for the strict observation, of truth and true Religion which are but one. Lay some bridle of restraint upon them, to cu [...]b them from venting their own private conceits, and opinions publikely to their people, when they have no footing at all, nor any war­rant, in the written Word, lest the people being seduced thereby, both perish. Let your Honours be pleased to take notice, That they are unnaturall, and unfitting nurses, who either do not give children milk at all, or else adulterated, and sophisticated with many dangerous ingr [...]dients to hinder their growth. The first are carelesse, and unlearned Ministers; The second are superstitious, and idolatrous false Teachers, who by mixing Traditions with the Word, hinder the growth of the people committed to their charge. And therefore your Honours ought also to be one, in your care of, for, and over ihe Church, and Truth of Christ. And

Fourthly, In taking away all offensive Ceremonies out of the 4. In taking away of Cere­monies. Church. Give me leave my lords, and the rest of that Honour­able Assembly, to enlarge my self a little here, touching the fit­nesse of our Ceremonies, Should your Honours, our Lawgivers, question, or demand, Whether it were better to urge such things or not? I am utterly perswaded of the negative; and for the con­firmation of my assertion, I will lay down some plain particulars.

1. Some hold it unlawfull, for the Parliament, or Magistrate, to command and urge them, (being thus offensive) but I dare not say so, l [...]st I be asked, Who made thee a Judge Exod 2 14.? or, Who art thou that condemnest another mans servant Rom. 14 4.? This were [...], [Page 26] to be wise above that which is meet Rom 12. 3.; because, Quae supra nos, uihil ad nos, What have private men to do with the publike Ma­gistrate? It is our duty to follow those things which concern peace Rom. 14. 19., and would God all men would embrace it. But yet I dare not allow to any in authority, greater power for the esta­blishing of ceremonies, then the Word doth warrant.

2. I am fully perswaded (were your Honours so pleased) that it were much more convenient, not to command them, or (at least) not (wi [...]h such offense, strictnesse, and rigour) to urge them; and in my opinion, I have not found any weighty objecti­on to the contrary

[...]irst, It is objected, That our Ceremonies were in use, in the Object. 1. Primi [...]ive Church.

When they were in th [...]ir purer use, they were not holden [...]; Answer. neither then were they polluted; neither did the Primi­tive Church, (which is our case) ever maintain them, giving scandall to their brethren; neither is there now more [...] of them, or (for a [...]tiquities sake) more respect to be given them, t [...]n to the brazen Serpent, which holy Hezekias burnt for the abuse.

Secondly, It is objected, There is good use of them; viz. hope Object. 2. to reduce the Romish Church to us.

Fi [...], As it is no ordinance appointed by God, to gain our Answer 1. brethren; so if th [...]re were any such hope, as is pr [...]tended, it might well bedoubted, whather men ought to grieve their own children within the Church, out of a slight and uncertain hope to gain th [...]m who are without.

Secondly, But indeed there is no such hope at all, the con­trary Answ 2. being manifest. For as they have alwayes stuck fast to all their own ordinances, holding it a Maxim, to change nothing; Neprius errasse videantur; so if there be no hope of their yeild­ing in ceremonies, how much lesse in substan i [...]ll doctrines? Surely, We may justly suspect, that this argument was first coy­ned in some hollow heart, that desired to hold us in our old ceremonies upon any price or promise whatsoever. And me thinks it is no reason, that we should le [...]n (even in circumstances) ra­ther to that polluted Harlot, then to so many godly reformed [Page 27] Churches, where they are demolished; and as for the Papists, well may we draw near to them, but they will not stirre onefoot towards us, either in doctrine or ceremonies.

Thirdly, It is [...], The Parliament, and Magistrate have Object. 3. power to command, and settle these Ceremonies; therefore it is fitter, others should yeild to them, then they to private men.

All this I acknowledge with reverence (provided, they go no Answer. further ther [...]in, then the Word doth lead them;) But it is no­thing to the question, What were convenient for them to command. For. 1. Men may have power, and not finde necessity to use it 1 Cor. 9. 12.. And 2. In that place to the Corintbians, the Apostle gives some light to our question, Not using (saith he) his power, to the hinde­rance of the Gospel; The preaching whereof is hindered by these our Ceremonies, in many worthy men. 3. The Apostle, who had as much power, as any now in our Church, was afraid to burden the Disciples necks with such yokes Acts 15 10.. And I profess [...] ingenu­ously un [...]o your Honours, if power were in my hands, I durst not for the world, command them, and that for these reasons; namely,

1. Offense is every where for bidden. It is not good to do any thing, whereby thy brother is offended Rom. 14. 21.: no, though thine own conscience be resolved 1 Cor. 10. 28, 9.. Whence I reason thus, If I ought not to do [...]t ese, when my brothers conscie [...]ce is offended (for if I d [...], I sin against Christ 1 Cor. 8. 12.) how much lesse ought I to command him to do them, whose conscience trembles at them? And seeing the cause of this offense (to speak truly, and freely) must needs be in him, who hath power to choose, whather he will impose them, or not; I durst not for the world, venter on that Woe, pro­nounced against such as give offense, and lay stumbling blocks before their brethrens feet, when they need not Matth. 18 7..

2. Things once polluted (especially by Antichrist, and the rather, offen'e remaining still in them) ought not (I think) to be retained, much lesse advanced by en [...]orcing Law, without great necessity; which in these I confesse I see not.

3. Seeing we plead freedom from Traditions (even those or­dained by God under the Law) me thinks the Lord may thus plead with us; Have I by the Gospel freed you from my own ordinan­ces, and will you entangle your bretbren with mans devices? I pro­sesse, [Page 28] in the fear of my soul, I should fear, that to lay such yokes on the Disciples necks, were to tempt God Acts 15. 1 [...]..

For conc [...]usion, I will lay down a particular or two, viz.

First, I [...]istinguish betwixt Affection, and Conscience; that may be moved, where tbis is not entangled; and indeed I see no reason our conscience should be brought into subjection for these things. The Apostle bidding us seek those things above, and not these below Col. 3. 1, 2., wh [...]ch is expounded by the best Comments, that I have read, of those negative Traditions, T [...]uch not, tast not, handle not, &c Col. 2. 21.. as if the negl [...]ct of such could defile us with sin.

But for our Affection, I see not how I can embrace those things (with applause, and liking) if the Lord would please to dispose them otherwise, or to move your Honours hearts to take them away For

1. They are the dregs of that Romish abomination, and grant it were lawfull to marry a harlot, yet who would espouse her, whom such Ruffians have defiled? The High-Priest might not marry a harlot, o [...] one p [...]lluted, but a Virgin of his own people Levit. 21. 14.. St Paul holding it no sin to eat of the Idol sacrifice, forbids it not­withstanding, because we must have no fellowship with them Cor. 10. 20.. And

2. These Ceremonies of ours make the Papists boast; both abroad, and at home. Abroad, that we are but little separate from th [...]m; yea, that all our rites are borrowed of them Read but Par­sons (under the name of E. O.) against Dr Sutcliff, and Dr Willet. And at home, the Papists in York-shire, and other places, have tri­umphed at the Altaring of the Communion Tables, hoping that in time, sacrifices would be [...]ffered thereupon. And

3. The simple people in many parts of our Land, do very often abuse our Ceremonies, and are abused by them; many thinking our Service and Sacraments without the Su [...]plice; and Baptism with­out the Crosse to be imperfect. And

4. If there were no more in them, but that they offend many souls of excellent temper, zeal, and humility, what heart that lov [...]s the b [...]ethren truly, can affect those things, that so much offend them? For it is no small thing to disturb the peace of God in the consciences of the weak. But

[Page 29] 5. How much more, when by them a grievous Rent is made in our Church, drawing and driving many into forraign parts, and Nations, a [...]d into parts, and divisions, who else would joyn with us in a gladsome reconcilement? Then

6. What Christian heart will not bleed to see, the grievous harms our Ceremonies have done (and in part do) to the children of God. Bishop Farrer, (and others in Master Fox) entrapped by them, when otherwise they might have escaped, and daily (of late dayes) many conscionable, and able Preachers silenced, for no want of unblameable conversation, (even their adversaries being witnesses) but only for not daring to conform. Whereby, many people, yea innumerable poor souls, have been hindered of that food, which Gods ordinance h [...]th allotted unto them. I will shut up this first particular, with the words of Master Fox, speaking of one Harlstone, threatened for not wearing a Surplice. It is pitty (saith he) such baites of Popery are lest to take Christians in, God take them away, or else us from them Acts and Mo­numents, Fol. 2065. 6..

Secondly, I desire, that every one would do his part, in these Ceremonies, i. e.

1. That every private Christian, in his daily private prayers, would importune the Throne of mercy, in the behalf of the Church, that it may be daily more and more pu [...]ged from all drosse, and freed from spot, or wrincle, or any such thing Ephes 5 27.; as also for his brethren, That the Lord would please to free them from such burdens, as pierce unto the soul. And

2. That those who shall be called, either in Parliament, Con­vocation, or any lawfull Assembly, would plead as much for the pu­rity and p [...]ace of the Church openly, as private Christians do, or should do in their prayers privately; modesty, mildnesse, humili y, love, and peace alwayes observed. And therefore herein also your Honours should labour to be one. And

Fifthly In withstanding zealously, and courageously, all errors, 5. In rooting out of Popery and superstiti­on. heresies, superstitions, and whatsoever els might disturb, & distract the unity of Religion. A covetous old man, going out of doors, and leaving his God (his gold) behinde him, commanded his old wife, who s [...]aid at home, to let in none till his return, lest he should be rob'd, Imo non ad fortunam quidem; No, not to Lady Fortune herself, [Page 30] though she should knock. O [...] l [...]t the fire of your zeal, so consume all carnall state policy in your Honours, that though by probable arguments you should be perswaded, That if error, heresie, or Popery were tolerated, permitted, or winked at, the Common­wealth would prosper and flonrish the more; and our Traffick, with forraign Nations of that Religion, would be more free; yet let not this promised, and flourishing Fortune, cause you to open the door to any such toleration, permission, or connivencer. See Doctor F [...]ley, ag [...]nst toleration of Popery, [...]l. 4 [...]4 and 487.

Remember in generall, as the Jacinth, if it be rubbed with lime, is soon set on fire, but hardly quenched; and the Adamant and iron soon joyned, but hardly dissevered; and the coyn soon receiveth its stamp, but cannot loose it without melting: Even so, error and heresie are soon admitted, but hardly rooted out; and therefore yee should be one, in withstanding constantly, and cou­ragiously, all heresies, errors, and superstitious vanities.

More particularly, Remember (for I know your Honours are not ignorant of it, as is evident by your Proclamations, Statutes, Acts, and Edicts to that purpose) that P [...]pery is a great plague unto us, and a most pernicious doctrine in it se [...]f, a [...]d therefore be yee one, in the rooting up, weeding out, and extirpating thereof. I will give unto your Honours, and all who shall peruse this imperfect, and impolished piece, a Character of Popery; and then Ex ungue Leonem, let all the world judge thereby, whether that devillish doctrine be to be tolerated admitted, permitted, winked at, or embraced, by any Church or State, which desireth prosperity, peace, religion, and safety.

Popery is a Superstitious, I [...]olatrous, Supercilious, Pernicious, The Character of Popery. Devillish, Theevish, Cruell, Hereticall, Insolent, and Derogatory doctrine. Hence I thus argue,

That Religion which is superstitious, idolatrous, supercilious, Argument. pernici [...]us, &c. Is not to be admitted, permitted, favoured, har­boured, and embraced, by any Christian Church or State, which desires to be preserved, protected, prospered, and blessed by God; but rather by all means to be suppressed, rooted out, and extirpa­ted, root and branch.

But Popery is such a Religion. Ergo.

The Papists I know will not put me to prove the Major (that [Page 31] being luce meridiana clarior, as true as Gospel, as the Proverb saith) and therefore I passe by that. But unà voce, they cry out, The Minor is false, and dare me to prove it; which I will do particu­larly, and plainly, but briefly, (although I could both adde more particulars, and more enlarge these then I have) that the world, and all them who view this Treatise, may see, that I do them no wrong.

First, I say, Popery, is a Superstitious Religion; for God will 1. Popery is a Superstitious Religion. be worshipped, both for the matter, and manner, as himself hath prescribed in his Word Matth 15 9. and Ioh 4. 24 [...] Ezech. 20. 18.. But the Papists say, That God must be worshipped, according to the Traditions, Ceremonies, and con­stitutions of the Roman Church; and that the Constitutions of the Pope do equall in value the Gospel of Christ, Dist. 15. cap. Sicut. and Dist. 19. cap. In Canonicis, and Dist. 20. cap. de Libellis. And therefore we may well say, That Popery is a superstitious doct'.

Secondly, Popery is an Idolatrous Religion. Note here these 2. Popery is an Idolatrous Re­ligion. Idolatry defi­ned. things, Viz.

1. What Idolatry is? Namely, To give the honour, worship, and service, which is due only unto God, to a Creature, whether good or bad, holy or prophane. And

2 How manifold Idolatry is, two wit, twofold, i. e. 1. In­ternall, Idolatry divi­ded. and Mentall, and is forbidden in the first Commandment. And 2. Externall, and visible, and is forbidden in the second Commandment. And

3. That both this Definition, and Division of Idolatry do agree with the Church of Rome. If any doe question this, I referre him to our famous Featley, Fol. 490. 491, 492. where this trueth is proved, and painted out to the life, amply, fully, and faithfully. I will for your Honours satisfaction adde a word or two. The Sc [...]ipture teacheth, That the worship of Images is a thing abomi­nable Levit. 26. 1. and Deut. 27 [...] 15., and expresly forbidden Exod. 20 4. and Deut. 5. 8, 9. also, That the holy Spirit call [...]th Image, Teachers of lyes, and vanities Iere. 10. 8. Hab. 2. 18.. And therefore in no wise to be allowed in the Temples of Christians. But the Papists teach, That the worship of Images is well pleasing unto God, and very [...], and profitable for the Church. And that Images, are the lay mens Books: He therefore that teacheth the c [...]ntrary, is accursed Concil. Trid. s [...]ss 9.. The Word of God teacheth, that Christ Jesus our [Page 32] Redeemer, by the perfect sacrifice of himself once offered upon the Crosse, for the putting away of sin, hath so reconciled the faithfull unto God his Father, that there now remaineth no more sacrifice for sin Heb 9. 12. 26 and 10. 12 18.. But the Papists teach, that the Masse is a Sacrifice for the r [...]mission of the sins both of the quick, and dead Concil. Trid. sess. 6. Can. 2.. Is not Popery then an Idolatrous Religion? Yea, perhaps themselves will not deny it; for Gregory de Valentià, the prime of the Schoolemen professedly pleads for Idolatry, and endeavours to prove it to be law [...]ull, out of the words of Saint Peter 1 Pet. 4. 3.. When yee walked in unlawfull, and abominable Idolatries; Quid attinebat ita determi­natè cultus simulacrorum illicitos notare. si omnino nullos simula­crorum cultus licitos esse censuisset Greg. de Va­lent. de cult. im [...]g.? What need (saith he) Saint Peter deterre us from unlawfull Idolatries, if some kinde of Idolatry were not lawfull? And therefore it is evident, that Popery is an Idolatrous doctrine. And

4. Note, That Popish Masse is Idolatry, and therefore their Religion is Idolatr [...]us. Bellarmine himself most truly observes. That although all the other controversies could be composed be­tween Protestants, and Papists, yet in this, it were impossible for them to be reconciled. Quod illi Missam suam divinissimum Dei cultum, nos borrendum idolatriam judicamus Bell. Tom. 1. d [...]laic. lib. 3. cap. 19.. Because Papists say, That their Masse, is a most sacred sacrifice, and divine worship, But Protestants affirm it to be most horrible idolatry. By this it appears to every seeing eye, That Popish Masse, is no excrement, but an essentiall part of Popish Religion, and consequently, If their Masse be Idolatry, then their Doctrine is Idolatrous. Now for the proof of the Antecedent, your Honours may please to take notice, That there are two kinds of Priests, which offer sacrifice for sin; the one after the order of Aaron, the other after the order of Melchisedech. They diff [...]r thus, O [...] the order of Aaron, there are many, one succee­ding another; of the order of Melchisedech, only Christ, who is an eternall Priest, and his Sacrifice of eternall virtue. Now Popish Masse Priests (which say they offer Christ in Sacrifice for the sins of m [...]n) are not of Aaron, for that order ceased with the death of Christ; nor of Melchisedech, for of this order, there is none but only Christ; and therefore they are Baals, Antichrists, Idolatrous Priests, and consequently their sacrifice of the Masse is Idolatry, and their Religion Idolatrous. And

[Page 33] Thirdly, Popery is a supercilious Religion: for the holy Scriptures 3. Popervis 2 Supercilious Religion. teach, That our good works, because they are imperfect, can de­serve nothing at Gods hand Esa. 64. 6 & Luk. 17 10.. But the Papists teach, That our good works deserve the grace of God, and everlasting life: also, that men may do works of supererogation, i. e. over and above those which the Law of God commandeth, whereunto the do­ers thereof are not bound; and they are available to help others. Bell de Pur­gat. lib 1. cap 8. [...]. col. fol. 175 And therefore we may truely say, That it is a proud and super­cilious Religion. And

Fourthly, Popery is a pernicious Religion, where it is [...], permitted and embraced; and that both to Princes and 4. Popery is a pernicious Re­ligion. Popery most pernicious to Princes. People.

First, To Princes; and that in many regards: namely,

1. The Pope and Popish Clergy chalenge freedome from their power. The Scripture indeed teacheth, That every soul ought to be subject to the higher powers, which are the Magistrates Rom. 13. 1. & 1 Pet. 2. 13.: But the Papi [...]ts teach, That Ecclesiasticall persons are not subject to the secular power, or politick Magistrate, but all ought to be subject to the Pope, who compareth himself to the sunne, and the Emperour to the moon: and therefore Emperours and Kings, in token of subiection and obedience, do kiss [...] his feet Lib. Decret. Gregor. Tit. 33.. And

2. The Pope hath power over Princes, and (as he saith) is of greater authority and power in a Kingdome, then the lawfull King and Prince thereof: as was observed by a Fryar, who saith, That it was not without cause that Malchus (whose eare Peter cut off) was the high Priests servant, seeing that Malchus signifieth a King: From whence he collects (as the Papists in­deed would have it, and which Princes should observe and mark) That as Malchus was servant to the high Priest, so the Regall Majesty of Kings and Emperours is subject to the power of Priests. Meno [...]. fol. 49 And Dorman said, The Pope is the head, and Kings and Emperours are the feet: And Stanislaus Orichovius in Chimaera saith, The Em­per [...]urs Maiesty is so far inferiour to the Pope in dignity, as a creature is inferiour unto God. Whence our famous Tindale deliberately and considerately said, Popish Kings are but shadowes, vain names, and idle things, having nothing to do in the world, but when the Pope needeth their help. And

[Page 34] 3. The Pope challengeth power to excommunicate Princes, and to cast them ou [...] of the Church; as Pope Clement excom­municated our Henry the eighth, and Pope Pius 5. our Eliza­beth. And

4. The Pope hath power (as he saith) to depose Princes, and to cast them out of their thrones, and to dispose of their royal­ties and egall seats as him listeth. Pope Benedict 9. desiring to pu [...]l down H [...]nry 3. Emperour, and to raise up Peter King of Hu [...]gary, [...] [...]im the Crown of the Empire, with this verse:

Petra dedit Rom [...]ns Petro, tibi Papa coronam:
The Rock to Peter gave Rome the Town,
The Pope to thee Peter gives the [...].

Thus Pope Zichary, by the consent or conspiracy of the No­bles of France de [...] Chilpericus, the true, naturall, and liege [...] tha Realm, and placed Pipin in his room. And Pope Bonifice the eighth, because he could not have the Treasury of France at his command, endeavoured with all his both worldly a [...]d ecclesiastica [...]l puissance, to remove Philip the French King from his [...]; and under his Bulls, or Letters pate [...]ts, con­veyed the same solemnly unto Albertus King of the Romans. And therefore we do the Papists no wrong, in saying Popery is a p [...]rnicious doctrine to Princes. And

5. Popery teacheth Regicide, and King-killing. 1. Bernardus de monte Polician [...], a Dominick Fryar, poysoned Henry Emperour of Lucemberg, in the Sacrament. John Chastell attempted the death of King Henry the fourth of France, and Jaques Clement [...]ffected it. Thus private papists and priests have practised Re­gi [...]ide. 2. The Jesuites, the prime pillars of popery, do main­tain it. The popish Divines at Salamanca held, That the Catho­lik [...]s in Ireland, who did fight against our Queen Elizabeth, were by n [...] [...]onstruction Rebells. And this was also thus resolved by John de Sequenza, Emanuel de Royas, Jasper de Mena, and Peter de Oso­rio, professors of Divinity in the Colledge of Jesuites there. And John Chastell confessed that the argument of King-killing [Page 35] was ordinary among the Jesuites: and the aphorismes of Ema­nuel Sa confirm as much; and likewise a book composed by the I [...]suite. Catech. lib. 3. fol. 204. p. 2 fol 205. principall of the Seminary at Rhemes, wherein it was affirme [...] and maintained, That it was lawfull in certain cases for the Subject to kill the King. 3. The Pope himself hath winked at such of­fendors: Reg. Apol. p. 55. for many of those who had a hand in the Gun-powder plot fled for that fact into Italy, but not any of them was ever questioned, reproved, punished, or called to an account for it by the Pope. y [...]e, fourthly, such Judasites and Traitours have Reg. Apol. p. 67. be [...]n praised by the Pope; as we see pope Sixt us 5. who made an oration in praise and commendation of the Fryars faith, who murdered Hen [...]y 3. of France. And fifthly, the popes have pra­ctised Reg. Apol. p. 73. it by their agents: for Innocent the fourth, after he had ex­communicated the Emperour Frederick, corrupted one in Apu­lia to give him poyson; of the which the Emperour recovering he afterwards hired his bastard son [...]e Manfred us to poyson him, whereof he died. And Alexander the third writ unto the Sol­dane, that if he would live in quiet, he should by some sleight murder the Emperour; and to that end sent him the Emperours picture. And thus by some gradations and steps it evidently ap­pears, That the popish doctrine alloweth of Regicide and King-killing.

6. To fill up the mystery of iniquity, popery teacheth, That it is meritorious to murder those princes, who will not take the popes part in the favouring and furthering of his idolatries and superstitions; witnesse Cardinall Como his instructions to Parry, and Sixt us his oration (mentioned before) in defense of the Jacobine that murdered Henry the third. I will conclude this with a story of our own; King James being admonished by Queen Elizabeth, a little before the coming of the Spanish Arma­mado, to take heed of the Scottish papists and the King of Spain, answered pleasantly, That he looked for no other favour of the Spaniards, then that which Polyphemus promised to Ulyss [...]s, To devour him last after all his fellowes were devou­red. Certainly, wofull and wretched experience hath pro­ved this true, That those princes who embrace and entertain [Page 36] Popery, are not onely in a miserable slavery, but also in as great d [...] of their dearest lives, as any private person, if they will not [...] all things comply with, and be obedient and subiect un­to the Pope, that man of sinne. And therefore our late Prelate D [...]. D [...]ven [...] 17 de [...] people. (now I hope with the Lord) who was never corrupted with th [...] [...] of the times, boldly concludes, That Jesuited Papists ca [...]not be good subjects.

[...]ndly, Popery is a pe [...]nicious d [...]ctrine to People, as well as to P [...]inces; and that in a threefold regard: to wit,

1. I [...] respect of their estates: for faith (they say) is not to be kept with Hereticks; and the Pope can dispense with, and absolve from all cove [...]ants, contracts, bonds, and bargains made with such. And

2. I [...] resp [...]ct of their bodies and lives: For the Papists say, Th [...]t it is lawsull to violate promise and oath, in favour of the Romane Church: as it was concluded in the Councell of Con­stance, and with the death of John Hus and Hiero [...] of Prague [...], contrary to the publike faith and safe-conduct gran­ted unto them from the Councell. And

3. In respect of their soules, and that many wayes; namely,

1. By teaching people ignorance. The Scripture teacheth us, that the ignorance thereof is the cause and mother [...] er [...]ors Matth 22 19 and therefore we are commanded both in the old and new Testa­ment, to read, meditate, and search the holy Scriptures Deut 6 7 8. 12. 32. & 17. 19 Is [...]. 8. 20. Io [...]. 5. 39. Act. 17. 11. 2 l im 3. 15.. But the [...] teach us, that ignorance is the mother of Devotion; and that to keep Religion safe, it is needfull to forbid the lay or s [...]cular men the reading of the holy Scriptures, seeing it is the cause of many [...] B [...]ll de verb. Deil. 2c. 15 & 16 cens. co [...]f. 19.. In the County of Burgundy in France i [...] an [...] of long continuance, and therein a Colledge of Jud [...]sites (or, as they call themselves, Jesuites) who fearing lest t [...]e [...] doctrine might creep in upon them, have not one­ly d [...]barred the people of the Protestants books, but also ex­press [...]ly forbidden them to talk of God, either in good sort or bad Heylin Mi­chroc.. And

2. By permitting, favouring, and conniving at fornication and uncl [...]annesse. The Scripture teacheth us, That marriage is honourable amongst all men Heb. 13. 4.; and, that it is better to marry then to [Page 37] burn 1 Cor. 7. 9.; yea, that to forbid marriage is a doctrine of Devils 1 Tim. 4. 3.: But the Papists teach, That matrimony is a carnall estate, and there­fore with such severity to be forbidden to the Cl [...]rgy, that it is more tolerable for a Prelate, or Ecclesiasticall person to live in fornication then lawfully to marry, according to the Law of God: or, that it is a greater wickednesse for an Ecclesiasticall person to marry, then to commit fornication: and Bell [...]rmine, who boldly averres this, gives this base reason for the confir­ming of it, Because he which is married is made unable to keep his vow, which he that committeth fornication is not Bellar. de Mo­nac [...]is lib 2. cap. 34.. And this holy doctrine he learned from his most holy Father Pope Nicolas the first, who prohibited the Clergy marriage, saying, That it was more honest to have to do with many women privately, then to mar­ry one wife openly. Whence a Priest of Placentia, being accused to have wife and children, was deprived of his [...]; but proving the sai [...] woman to be another mans wife, and onely his concubine, he was again restored Heylin.. As this doctri [...]e hath been taught by inerring and infallible Popes, so also by such Coun­cels: for in the first Councell of Toledo (held in the reigns of the Emperours A [...]adius and Honorius) this Canon was agreed upon for the keeping of Concubines. Caeterum is qui non babet ux [...]em, & pro uxore con [...]binam babet, à communione non repellatur, tamen ut unius muli [...]ris, aut uxoris, aut concubinae ( [...]t ei placuerit) su conjun­ctione content us: that is, He is not to be debar [...]ed from the Com­mu [...]ion, as unworthy thereof, who hath no wife, but in stead of one keeps a Concubine, if that he do not defile himself with many women, but content himself with one wife, or one wo­man, or one concubine. And about two hundred years after, Iso­dore (as Gratian quoteth him in his Decrees D [...]stinc. 34.) hath written hereof in these words, Christiano non dicam plurimas, sed nec duas simul babere licitum est, nisi unam tantum, aut uxorem, aut [...], loco uxoris (si conjux deest) concubinam. And thus we see, as ignorance, so also fornication and uncleannesse is taught to peo­ple, and permitted u [...]to them, as though they were not prone enough there [...]nto of themselves by nature. And

3. By teaching uncertainty of salvation, and thereby making men hang in fuspence all the dayes of their lives, d [...]prived of all [Page 48] true comfort. The Word of G [...]d indeed teacheth us, That faith is not doubtfull, but assured of salvation, which it hath by the blood of Christ H [...]. [...] 1. & Phi [...]. 1. 11.. But the papists teach, That the particular iu­stification of men, and much more the s [...]lvation, is very uncer­tain; so th [...] men must alwayes doubt of their salvation. And that not to doubt of the favour and grace of God is presumpti­on [...] [...] [...]. 6. Can 13. Cens. col [...] f [...]l. 56.. Oh what greater misch [...]ef can be done unto religious and conscientious men, then thus to make them halt between hea­ven and hell as altogether uncertain all their daies, whether they shall at last be ever lastingly saved or damned. I will conclude this fourth mark of popish doctrine with this argument:

That Religion which teacheth men ignorance of divine and saving truths, and the sacred Word and Will of God, and for­nication and uncleannesse, and uncertainty of their f [...]ure eternall estate and condition, is a most pernicious and pestilent doctrine in regard of peoples souls; because ignorance is the mother of dis­obedience; fornication the defiler and destroyer of the soul; and the uncertainty of salvation, the depriver of the heart of all true peace and comfort:

But popery is such a Religion, as hath been proved:

Therefore it is a pernicious and pestilent doctrine in regard of mens souls. And thus we see, That popery is a perillous Religion both to princes and people: wherefore let both prince, peers, and peo­ple, be one in the rooting out of popery, and all popish superstitions out of the Land. And

5. Popery is a divelish dectrine, 1. Tim. 4. 13. For the forbidding 5. Popery is a [...] do­ctrine. to marry, and the commanding to abstain from m [...]ats for con­science sake, which are there called Doctrines of Devills, are both expresly taught and commanded by the Church of Rome. And

6. Popery is a theevish doctrine, and a robbing Religion. For 6. Popery is a [...] religi­on.

1. It robs people of the sacred Word of God, the food of our souls, which they must not enioy in a known tongue. And

2. It robs people of the Cup in the Eucharist, for the papists teach, That the Sacrament ought to be given and dispensed in bread, and in wine to the priests onely; but to the Laity the bread alone ought to be administred Concil. Trid. S [...]ss. 5.. And

[Page 39] 7. Popery is a cruell doctrine, and bloody religion; witnesse the Spanish Inquis [...]tion, the Martyrs in Queen Maries dayes, and 7. Popery is a cruell religion. the bloudy persecutions, massacres, and treasons practised by the pope, and his agents, in all places where he hath authority, up­on those who will not yeeld to his idolatry, superstition, and Antichristian power. And

8. Popery is an hereticall doctrine, and a masse or lump of er­rours, 8. Popery is an hereticall reli­gion.. For

1. From the Manichees they have learnt these heresies, viz.

First, as the Manichees forbad lawfull marriage, but allowed fornication, so do the papists. And as the Manichees thought not Marriage in their Laity unlawfull, but onely in their priests and prelates; even so do the papists. And

Secondly, as the Manichees received and administred the ho­ly mysteries under one kinde; so also do the papists. And

Thirdly, as the Manichees abstained from flesh, and yet in their Fasts used a [...]l manner of delicates, and strange fruits, with sundry sorts of Spice, in great abundance: so likewise do the papists Vide Aug. epist. 19. & 74. & Hae [...]u. 71. & Contr. Faustum, lib. 32. c [...]p. 19. Dc maior Ma­m [...]h lib. 2. ca. 15. 13. 15.. And

2. From Elixay the heretike, the pope hath learnt to celebrate divine Service in an unknown tongue; for that was his heresie Epiphan. haeves. 14.. And

3. From Montanus the heretike, the pope learnt to prescribe his rules of Fasts; for [...]e first limited times of Fasting Euseb. lib. 5. cap. 18.. And

4. From the Collyridians, he was inspired to worship the Virgin Mary. And

5. Erom the Caj [...]nes, to invocate Angels. And

6. From the Carp [...]ratians, to worship the images of Christ, and S. Paul; and therfore we sl [...]nder the Church of Rome but with a matter of truth, when we say, That her religion is beticall. And

9. Popery is an insolent religion, teaching those Tenents, which 9 Popery is an insolent reli­gion. do fl [...]tly and directly, thwart the truth of God. For

1. The Scripture teacheth us, That the use of strange Tongues is unprofitable in the Church, to the ignorant auditory; and therfore they who teach pray, or sing in the Church, ought to use the vulgar Tongue, understood of the people, for the edification, [...]xhorration, & consolation of all 1 Cor. 14. 3, 6, 7, 8, &c.. But the papists, contrary here [Page 40] unto teach, That the worship of God ought to be used in the Latine tongue: and that it is not onely unprofitable, but also hurtfull for the common people, to have the holy Scriptures read or sung in the Church in the Vulgar tongue Bell. de verbo Dei, lib. 2. ca. 15. And

2. The Scripture teacheth us, That that which entreth into the mouth defileth not a man Matth. 15. 11. all meats being clean creatures, and allowed to be eaten by the faithfull with thanksgiving 1 Tim 44. Tit 1. 15.. But contrary her unto, the Papists teach, That it is not lawfull for a Christian, under pain of mortall sinne, to eat of all sorts of meats, on all dayes, and times; As in Lent, the four Ember weeks, Fridayes, Saturdayes, and the Vigils of some Saints Di [...] [...] Stat [...]imus. And

3. The Scripture teacheth us, That Antichrist as God, sitteth in the Temple of God, attributing to himself that which is proper to God 2 Thess 2. 4., and that the place of his sitting, is the great City which hath seven hills, and raigneth over the Kings of the earth Rev. 17. 9. 18.. But contrary hereunto (because this toucheth them to the quick) the papists teach, That Antichrist is to come of the race of the Jews, of the Tribe of Dan; and that the place of his seat shall be in Jerusalem Bell. de Rom. Pantis. [...]. 3 cap. 12, & 13. Popery is a de­rogatory do­ctrine.: And therefore we may truely say, That Popery is an insolent religion. And

Popery is a derogatory doctrine, and that both in regard of God, Christ, the Word, and Faith.

1. Popery is a religion which de [...]racts, and derogates from God the Father; for the Scripture saith, That we ought to serve God alone, wo is the Creator and Governour of the world Matth 4. 10.; But the papists teach, That we ought not serve God alone, but also the Sa [...]nts, because they are Patrons of Kingdoms, People, Cities, So­cieties, and [...] Pell. de San [...]. beat lib 1. ca 11. Cons [...]col sol. 230.. And

2. Popery detracts and derogates much from Christ, and that many wayes, viz.

First, from his Kingly Office, while they deny him to be the [...] Head of the Church, making the Virgin Mary the Q [...]en of [...], as God the F [...]ther is the King, and giving [...] her the one half of that heavenly Kingdom. And

Secondly, from his Prophetical Office: here note, That the Pa­pists deny Christ out Prophet to become in the flesh; and that

[Page 41] In their Transubstantiation: for Christ our Prophet, was con­ceived of the holy Spirit, and born of the Virgin Mary; but their Christ is not begotten, but created; whence they say, That the sacrificing Priest in the celebration of the Masse creates his Creator. Again, Christ our Prophet, was born of the flesh of Mary, and the seed of David; but the Papists Christ is created of bread. Again, our Christ is the same to day, and tomarrow, and for ever. But the Papists Christ, was not yesterday, or the day or hour before the consecration of the hoast. And

Thirdly, From his Priestly office, while they deny him to be the alone propitiatory sacrifice for sin, and the only Mediator, and Intercessor, between God and man. For they say,

1. That Christ is the propitiatory satisfaction, and sacrifice for Lib. 4. sent dist. 17. 18. sin primarily, and principally; but secundarily, our satisfactory works in this life, and purgatory after this life, satisfie the justice of God for our sins, diametrally contrary to S [...]ripture, which saith,

1. That the bloud of Christ purgeth us from all our sins; and th [...]refore there is nothing left for Purgatory to purge. And

2. That Christ [...], by himself (Heb. 1. 3.) purged us, and neither by Purgatory, nor by our own works; and therefore the vulgar Latine Bible, which is only with the Papists authen­ticall, hath expunged those words. And

3. That as Christ purgeth us by himself, not by others, from all our sins, not from some; so also perfectly, and imperfectly Heb. 7. 25. Lib. 4 sent dist. 45. in M [...]ssale Paris. in p [...]soa Missae de Annua­tiat.. And

2. They deny Christs intercession to be sufficient, while they pray unto the Saints, to pray unto God for them. And

3. Popery detracts much from faith; for the Scripture teach­eth, That we are justified by faith in Christ, without the works of the Law Gen. 15. 6. Gal. 2. 16. Rom. 1. 24. 28. and 4. 3. 23 24.. But the Papists teach, that not faith only, but works also do justifie us Conc. Trid. sess 6. Can. 11.. And

4. Popery detracts much from the Word of God. The Scrip­tures teach, That they were dictated by God himself, and have sufficient authority in themselves, and contain all necessary do­ctrine to piety, and salvation 2 Pot. 1. 19. 20. 2 Tim. 3 15, 16, 17. But the Papists teach, That al­though the holy Scripture be the Word of God, yet it should have [Page 42] no authority were it not for the approbation of the Church; and that it is an imperfect, and maimed doctrine, which containeth not doctrine sufficient to piety, and salvation, but must be sup­plied by unwritten Traditions Bell. de verbo Dei non script. lib. 4. I will conclude this with a testi­mony or two of their own. A Papist wa [...] driven by Tindall in disputation blasphemously to say, We were better to be without the L [...]w of God, then the L [...]w of the Pope In vita Tindal.. And Sylvester Prie [...]iss Master of Pope Leos Pallac [...]; in his B [...]ok Contra Lu [...]berum, thus writeth, Indulgentiae [...]baritate Scrip [...]urae non invotuere nobis, sed auth [...]ritate Rom [...]inae [...], Rom in [...]mque Pontificium, que m [...]jorest. The pardons for sin granted by the P [...]pe, are not warranted un [...] us by the authority of the Scripture, but of the Church, and Pope of Rome, whose authority is greater, then that of the Scripture. Mark it will. And a little after, A [...] Rom [...], & Romani Pont fi [...]is, [...] Scriptura robur & authorit [...]tem trabit; that is, The Scripture dr [...]werb all its authority, efficacy, and power, from the authority of the Church, and P [...]pe of Rome: And therefore [oh horrible blasphemy] if the Pope would not licence the Bible, and grant it to be [...], it were but [...]s a dead letter, not to be regarded at all. And therefore, seeing Popery is so derogatory a doctrine, both in regard of God, Christ, the Word, and Faith; Oh let your Honours, who Minibus pedibusque contend for the glory of Go [...], the honour of Christ, the purity and perfection of the Scriptures, the common Faith, and pure profession of the Gospel, continue to be one, in weakning the power of Antichrist, by denying him all priviledge, and power, and his doctrine all favour, freedom, or friendship amongst us.

And thus your Honours see, Wherein you should be one; to wit, In relieving the oppressed, in punishing the wicked, in fast rooting, and re-establishing of Religion, in taking away of all offensive Ceremonies, and in rooting out, and removing from us, (as much as in you lyes) all errors, heresies, schismes, superstiti­ons, idolatry, and popery.

But it may be some will say, That as, Aristotle sets out a happy Objection. man, Tully an Orator, Plato a Common-wealth, the Italian his Cour­tier, but could never finde any such as they described; so I have portrayed such an Union and Unanimity, as can scarce ever be [Page 43] found, or probably be hoped for, or exspected in so great an Assembly.

But let not this be any bridle to keep you back, but rather a Answer. spur to prick you forward, to an earnest desire, and endeavour thereof, remembring,

1. That as the Phenix is the more desired, because seldom seen, and the Gem more desired, because very rare, and the stones of A­rabia of high price, because exceeding strange; even so the rarer such an Unity and Union is amongst so many, the more remark­able, notable, and famous it will be to all succeeding ages, and make the Cornets of fame eccho, and sound forth your praises on earth, when your souls enjoy the joyes of the Kingdom of Heaven. And

2 Endeavour earnestly after this Unity and Unanimity, in the advancing of the truth, and true Religion, remembring, That Christ hathe treated his Father, and your Father, to work this holy Unity of minde, opinion, and spirit, in you, as Alexander the Great, commanding his souldiers to ascend a Mountain dangerous, and full of Snow, and perceiving them timerous, leaped off his horse, and led them the way, and then they coura­geously followed. So your Honours (to your great comfort, and encouragement) may please to observe, how your Captain, and Comma [...]der the Lord Christ, hath led you the way, and given you an example, and encouragement to endeavour after this Unity, by his prayer unto God for it. For whether we conceive these words (Father I pray, that they may be one) as the Lords will explained to us, or as his petition offered to his Father (who is so well pleased in him Matth. 3. 17., as he heard him in his requests Heb. 5. 7.; and will deny him nothing, for then he could not have been a s [...]fficient Saviour) It shews one and the same thing unto us: viz. That all the living members of Christs Church, who are assembled for the purity, and peace of the Church, according to his will, and de­sire must be (and by vertue of this his prayer shall be) conjoyned in one holy, and spirituall b [...]nd of Unity.

And thus much for the second thing we observed; to wit, The means whereby the Parliamenta­ri [...]s may be One. Wherein your Honours should be one. Now

Thirdly, We have in order to prescribe the Means, whereby [Page 44] you may be one; but because they are divers, I will therefore be the briefer in them.

The Meanes are these; namely,

First, Labour that you may all be the faithfull of the Lord, Means 1. and the Lords faithfull ones; and then he will make you one for the good of his Church, as is implicitely promised in this His prayer, as was shewed before. The members of the body will admit of no fractions, divisions, rents, nor jarres amongst themselves; but have all one joynt desire, and endeavour for the good of the whole; because that good which is communicated to the whole, is extended to all, and every each member of the body: Even so, if all the members of your Honourable Assembly, be the faithfull members of Christ, then he will so unite your hearts, affections, desires, and endeavours, that as one man you shall all labour af [...]r this holy Union of truth.

Secondly, Because either Christ must work this boly Unity of Means 2. Truth in you, or you cannot have it, another means to procure it is prayer unto him; and that both by the Commons and Common-wealth for you, an [...] by you for your selves. But I enlarge neither of these, because in my pious mans practise in Parliament time (which I put forth at the beginning of the Parliament, to teach the faith­full of the Land their duty in the time, and for the continuance, of this Honourable Assembly) I have largely, and amply shewed and handled the first of these; viz. How the Land should assist your Lordships with their prayers unto the Lord of glory for you; and by and by, I shall touch upon the second; viz. How your Honours ought to petition the Throne of grace, for this grace of truth, and unity of Spirit amongst your selves.

Thirdly, Let your meeting, convening, and assembling toge­ther Means 3. be in the Name of Christ; and then (according to his pro­mise) he will be present with you Matth. 18. 20.: I need not enlarge this, be­cause Vincentius himself consesseth Serm. hyem. pag. 544., That when the Rulers or Governours of a City. Church, or Land, are gathered together, for the good and benefit, of the City, Church, or Land; they are then gathered together in the Name of Christ, who (according to his promise) will be in the midst of them. But your Honours are thus convened, and gathered together; and therefore in the [Page 45] name, power, spirit, and vertue of Christ; and consequently he will be in the midst of you; that is, he will be present with you, and president amongst you. Wherefore, if as you are assembled by the power of Christ, with an unanimous accord, desire, and endea­vour, you make his glory, the advancement of Religion, the peace of the Church, and prosperity of the Common-wealth, your prime, and principall end and aym, then Christ will be both present with you, and president amongst you. And so this shall be a third means to procure this holy Union, and Unitie of Truth.

Fourthly, Another excellent means to procure this grace, is Means 4. a serious, and sedulous animadversion of the benefit which will redound thereby, both unto our Church and State. On remem­ber, for the Lords sake, remember, That if ye be one in minde, affection, opinion, and spirit, and that you all minde, and speak, and desire, one and the same thing; that then pe [...]ce, and joy shall be heard in our streets; righteousnesse shall break forth, and shine in our Church; prosperity and plenty shall attend our Common-wealth, and both Church and State shall have cause to blesse you, and to bl [...]sse the Lord for you, and daily to inv [...]cate the. Throne of grace, for a blessing upon you both in body and soul, who by your Unity, Union, and Unanimity, have b [...]en under God a means to turn our sorrow into joy, our fear into b [...]pe, our ruines into re­paires, our darknesse into light, our war [...]e into peace, our con [...]en­tion into concord, and our discord, differences, divisions, and jarres, into a sweet barmony and agreement, both in Church, and State.

Fifthly, Another means is a continuall remembrance, That Means 5. all relations, resemblances, types, and figures, require this at your hands; viz. That you should be one in the promoting of this holy U­nity of truth. Remember,

1. The Birds which breed in Bobemia are of the same colour in their age, that they were of in the shell; the finest Christall never changeth colour, and the clear Diamond remaineth alwayes in one estate. And therefore be yee like the clear Christall, and gliste­ring Diamond, alwayes one in affection unto the truth, and in en­deavour for the establishing thereof. And

2. Call to minde, That God made all mankinde of one man [Page 46] to teach us how acceptable Unity in many is unto him A [...]gust lib 12 [...]. [...]. Ca. 21; whence came that A [...]ome, Multitudo procedit ab unitate; many springs from [...]e [...], [...]. [...] [...]. pag 21.; that is, the multitude of men now in the Wo [...]ld came all from one man; and therefore be yee (although many, yet) one in minde, and judgement. And

3. Remember, That the Land represented by you, is but one body; and therefore be yee one in your endeavours, for the good thereof. And

4. That the Body of this Land hath but one Head over it, viz. The King, and one Heart in [...], which is your Honours; and there­fore be most unanimous for the honour of your Head, and the welfare of your Body. And

5. Remember, That you have all but one end, and one aym; that is, You are all of you elected, and called to this Assembly, for the glory of your God, the honour of your King, the welfare of his people, the peace and purity of the Church, the punish­ing of offenders, the reforming of abuses, and the taking away of all polluted, and pernicious doctrines, and practises from a­mongst us. And then the remembrance hereof, will be a means to make you one. And

6. Remember, That God your Father is but one, and it will be a means to make you one. And

7. That the Church your Mother is but one body, and in the body, must be no divisions 1 Cor. 12. 25.; because a Kingdom divided against it self cannot stand. The Law of Christs Kingdom is Religion, and therefore must be, as is Jerusalem, at Unity in it self. O [...] remember your one Mother, and it will be a means to make you one. And

8. Remember Truth, and Religion is but one; for how ever mens opinions are different and various (Quot homines tot senten­tiae) and (like the branches of a growing Tree) encrease still as well in multitude, as bignesse; yea, like Hydra's heads, from one cut off, many a [...]ise; y [...]t Truth is but One. never lower, never more; as the Eccliptique in the Zodiaque, the Center in a circle, the pole of the world, or a Mathematique line howsoever ex­tended in length, yet in breadth exactly, and eternally indivisi­ble. For there is but one Spirit, and one Faith, as there is but [Page 47] one God, and Father of all Ephes 4 3. &c.; yea, were not this Tru [...]h simply one, and uncompounded, it could not be eternall, but must pe [...]ish; for, Omnia composita corruptibilia, saith the Philosopher, only the simple unmixed Truth abids for ever. Certainly, a seri­ous remembrance, That your Honours have but one Father, one Mother, one Religion, and one end, and aym in your Assembling together, would be a means to make you one, in and amongst your selves.

Sixthly, The last means, though not the least Materiall, is a firm League, Promise, Protestation, or vow, made unto God, by, and amongst your selves.

This Means is not of Prometheus, but of Epimethius his pre­scribing; for it doth not go before as a precept, but follows your pre­sident; your Honours by divine assi [...]tance, and direction, having already taken this course, and used this means, of a pious Protesta­tion, to knit close, make one, and un [...]te yourselves. And there­fore were it not for the satisfaction of some religious persons, and expectation of my diligent Reader, I need not write a wor [...] hereof, your Honours being aboundantly informed, n [...] satisfied, concerning the nature, necessity, lawfulnesse, and u [...]ility, of such a holy Vow, Protestation, and Covenant. Now although a word or two hereof, is too much, and n [...]edlesse, in reg [...]rd of you, yet because it is necessary in regard of some others, who have heard of your Honours unanimous Protestation; I must entreat you to permit me to handle a few particular Queres, and but a few (be­cause I would not l [...]ng detain, or hold your Honours, in such well known Truths) and I will be as plain, as brief in them. be­cause I speak not to your Honours, who are already satisfied, and informed herein, but for the information and satisfaction of those my Readers, who are as yet unsatisfied in the point.

Such a Protestation as I speak of, may in a large sense ( [...]s the Lord doth use the Word, Gen. 9. 15.) be called a [...], but properly a Covenant is not without a Contract, Sive dato & accep­to, A condition, and a promise; and therefore, I will not call it a Covenant, but a Protestation, Vow, or Promise concerning which, these queres, or Interrogatories may be pu [...], Viz.

What is to be vowed, protested, or promised unto God? Question. 1.

[Page 48] To continue in, yea, to professe, and maintain, the truth of Answer. the Gospel, and to defend the Laws, Liberties, and Immunities of the Lund, when not contrary unto the Gospel, and Word of the Lord.

Who must make this Protestation, and P [...]mise? Question 2.

First, The great represen [...]ative Body of the Land, (viz. Prince, Answer 1. Peers, and [...]) must begin, for the example, and en­couragement of others. This being done already, to the admira­tion, Nehem 9 38. Exod. 29. [...]0, 11 and exu [...]tation of all true Subjects (because beyond their expectation, and thought) I may, I hope without any shadow of adulation (though not without unspeakable consolation) affirm, [...] Chron. [...]4. 31, 32. That I confidently perswade my self, That as it was said of Josiab, Nehem 8. 9. There was never any like him, before him; so it may truly be said of this Parliament, That there was never any before it in our days, like unto it, [...] the good, and comfort both of our Church and State.

Secondly, The people must then make this Protestation, and Answ. 2. Promise; For when Magistrates are Leaders in that which is good, people must therein be followers. When the first give good example, the latter must take it; When the one practise, and prescribe, the other must obey; because, as it belongs unto Magistrates and Par­liaments to re [...]orm, and redresse abuses; so unto people to assist, and be directed by them. Magistrates must maintain, and pro­tect Rel [...]gion, and the Laws; and people must defend their religi­ous P [...]otectors, and L [...]ngivers. And therefore as the one makes a Vow, Protestation, or Promise, for the defence of Church and State, so ought also the o [...]ber.

When is such a Vow, Protestation, or Promise, principally neces­sary? Question 3.

First, When a people generally are in perill, or danger to Answer 1. perish, by the might, multitude, power, policy, strength, or sub­tl [...]ty Nehe. 9 37, 38. of their enemies; then it is requisite that they should con­joyn their forces, for their joynt freedom, and link themselves fast together by some such solemn engagement, or Protestation, lest the craf [...], and cunning wilinesse of their enemies, should make a breach, or division amongst them. And

Secondly, When a people generally desire some speciall bles­sing Answer 2. from God, or the continuance of his love unto them, and Ne [...]e. 9. 37, 38. [Page 49] Gospel amongst them; then people should oblige, and knit themselves by a strict, and solemn Protestation, and Vow, to con­tinue in the truth of the Gospel, and the maintenance and pro­fession thereof, in purity, and sincerity; and to root out all Pope­ry, superstition, and idolatry, from amongst them.

What necessity is there for us in this Land, at this time to take Question. 4. this, or the like Protestation?

From the Preamble before the Protestation, these Reasons may Answer. be collected; namely,

1. Because the designes of the Priests, and Jesuites, and other Adherents to the Sea of Rome, have of late been more boldly, and frequently put in practise, then formerly; to the undermining, and danger, of the ruine of the true reformed Religion amongst us.

2. Because some have endeavoured to subvert the fundamentall Laws of England, and Ireland, and to introduce the exercise of an Arbitrary, and Tyrannicall Government amongst us.

3. Because many illegall taxations have been levied, and laid, of late upon the Subjects, to their great grievance, and oppression.

4. Because divers innovations, and superstitions have of late been brought into our Church; and an Oath devised to make us practise, and perpetually to maintain them.

5. Because many have been exiled, and the mouthes of many Ministers stopt, for these Innovations, and Superstitions, and other Ceremonies.

6. Because some have endeavoured to raise, and soment jea­lousies, between the King, and his people, Ezra 4. 13, 14, 15.

7. Because Armies have been raised in England, and Ireland, of dangerous consequence; to wit,

First, For the making, or taking part with the Conspirators, as hath been confessed, or discovered by some. And

Secondly, For the weakning of the Land, by a consumption of the Treasure thereof, making us thereby lye more open to for­raign invasion.

Wherefore should both Prince, Peers, Parliamentaries, and Question. 5. People, or Commons, make such a Protestation, or Promise, at such times, or upon such occasions, as were named even now?

First, Because our enemies usually strengthen, and binde them­selves, Answ. 1. Nehe. 6. 17, 18. [Page 50] by wicked oaths, and vows to ruine us; and therefore, much more should we, by religious and pious Protestations, and pro­mises, assist one another in the resisting, and rooting out, whom, or whatsoever might on danger our lives, laws, liberties, or religion.

Secondly, Because our ordinary resolutions, and purposes, Answ. 2. are like S [...]psons cords, which we break as fast as straws: and Nehe. 9. 10 29. therefore we had need upon the occasions mentioned, to help our frail purpos [...]s, with some firm Protestations, and Vows.

Thirdly, Because the Lord only can do for us, what we desire: Answ. 3. He is wi [...]r, stronger, and more potent then all our enemies, he can deliver us from all evils; he can avenge us of all our adver­saries; he can turn away all his plagues; he can impart unto us any blessing, or grace, which we stand in need of; yea, he can do for us above all we are able to ask or think; but we are not certain that he will, except we enter into a holy Covenant with him, and by a firm Protestation and Vow, joyn our selves unto him, to serve, honour, obey, and worship him, with all our hearts, and with all our souls, all the dayes that we have to live.

How many things are observable in this Protestation, or Vow? Question 6.

These four, Viz. The Matter, Manner, Intension, and Exten­sion Answer. thereof.

First, The Matter of this Protestation, and Vow, must be Chri­stian, and Religious; respecting God, Religion, the King, the Laws, the Liberties of the Subject, the Patriots of the Land, the enemies of the Church, and State, and the union or unity of the Kingdomes united. Particularly,

1. This Protestation must respect the Lord, and that thus. Up­on the times, and occasions before mentioned, we must make so­lemn Protestations and Vows unto God, to worship, and serve him sincerely, and purely, and to abstain from all sin, and ini­quity (as much as in us lyes) totally, and perpetually, if he will be pleased to deliver us from our enemies, and those evils which we fear, and to bl [...]sse us with those blessings which we sue, and supplicate for. And

2. This Protestation must respect Religion; for when we see That in some eminent, and apparent danger, and that It is like to be justled, and shouldred out of the doors of Church or State, by [Page 51] any innovations, superstitions, sects, errours, heresies, or Popish vaniti [...]s, th [...]n we must labour to support, and stay it, by some firm, and joynt promises, and vows. And

3. This Protestation must respect the Kings sacred Majesty; for when we see either his royall person, honour, estate, or soul, in danger, or endangered, by any wicked Counsellors, Achitophels, Tr [...]ors, U [...]derminors of States, Machiav [...]llians, or any of An­tichrists imps or brood: Then the representative Body of the Land, must by some holy, and unanimous Protestation, and pro­mise, strenghen themselves, and each one the other, for the preser­tion, and safety of his Noble person, estate, and honour, and the eternall salvation of his precious soul. And

4. This Protestation must respect the Laws of the Land, the power and priviledges of Parliaments, and the liberties of the Subject; for when (by the malice, mischief, and treachery of any) Laws are in danger to be subverted, Parliaments stinted, and straitned, and people to be envassalled, and deprived of their immunities, and priviledges, Then all (so far as Religion and Law will allow them) by some religious Protestation and Vow, should unite themselves, for the maintenance, and defence of their liberties and laws. And

5. This Protestation must respect the Patriots of the Land; for when we see those whom the Lord hath endued, with wisedom, zeal, courage, and resolution, to speak boldly for the good of Church or State, and undantedly to oppose the enemies of either, or both of them; then (as farre as warrantably we may) we must support, and uphold them, by some faithfull promise or vow; as They (the Pillars of the Land) labour to maintain our Common-wealth and Us, by their standing and speaking for our Religion and Laws. For it they who are zealou [...], courageou [...], and resolute, for the good of their Countrey, and who are not afraid to lay down their lives for their Countrey, should not be maintained, and defended to the utm [...]t of our power, it would utterly discourage any to speak for the common good, or good and welfare, of the Common-wealth or Commons. And

6. This Protestation must respect the enemies of Church, and State; for we must oppose as farre as lawfully we may, and by all good wayes, and means endeavor to bring to condign punishment, [Page 52] all such as shall by force, practise, counsell, plots, conspiraci [...]s, or otherwise, do, or endeavour any thing, against the common good of Church and State. And

7. This Protestation must respect the three Kingdoms, now united by their one thrice noble Head; For every one should seriously, (in all just and honourable wayes) endeavour to pre­serve the union and peace, between the three Kingdoms, England, Scotland, and Ireland. And thus much for the Matter of this Protestation.

Secondly, The next thing observeable in this Protestation, is the Manner thereof, how it must be made; viz.

1. Solemnly, reverend [...]y, and in the fear of God; because made in the presence of God; for we are commanded to fear the Lord, and to swear by his Name.

2. Sincerely, cordially, and in truth, because made, and pro­mised unto God, who must be worshipped in Spirit, and in Truth, John 4. 24.

3. Faithfully, for the thing protested must be performed. Pro­mises made unto men must be performed, much more unto God, Psal. 89. 38. And hence people are commanded, Not to forget their Covenant with God, Jere. 50. 5. And therefore the promises we make unto God, and our Protestations, and Vows made in the presence of God, must be performed, and neither for hope, fear, nor other respects must be relinquished, Nehe. 5. 12, 13.

4. Cheerfully, and with joy, Nehe. 8. 9, 12.

5. In manner of an Oath, Ezra 10. 3. 5.

6. With a penalty for refusall, Ezra 10. 7, 8.

7. With praise unto God. Note here. That we in this Land, have at this time, great cause, to praise, and magnifie the Name of our God; as namely,

1. Because he hath chosen us out of the world, Nehe. 8. 7.

2. Because he hath looked upon our afflictions, Nehe. 9. 9.

3. Because he hath seen our fasting, and heard our prayers, Nehe 9. 9. 27.

4. Because he hath destroyed our enemies, Nehe. 9. 10, 11.

5. Because he hath guided, and assisted our Patriots, and Par­liamentaries, in their counsels, and consultations, Nehe. 9 12.

[Page 53] 6. Because he hath been mercifull unto us in this Land, above our merits, Nehe. 9. 16, 17, 18, 19. And therefore,

1. Let us all trust in him, Psal. 115. 9, 10, 11. And

2. Let us all praise him, Psal. 118. 2, 3, 4.

Thirdly, The next thing observable in this Protestation, is (if I may so term it) the Intension thereof; for we must (as [...]arre as lawfully we may) with our lives, power, and estates, perform the things promised, and vowed.

Fourthly, and Lastly, In this Protestation, we must observe, the Extension, or continuance thereof; for it must be perpetuall, and continue unto our lives end; Truth, and Religion (the summe and Ierem. 50. 5. substance of this Protestation) being alwayes, one, as was shewed before, in the fifth Means.

And thus much for the first main generall, Viz. What we pray of you; namely, That your Honours may be at Unity amongst your selves. I proceed now unto the second; to wit, That you may make unity amongst us, or make us one.

Jovinian the Emperour being solicited to answer the Macedo­nians petition; gave this answer Odi omen con­tentionis genus, [...] au­tem unice am [...] ­ctor & amo. Nicephor. Calli­stus. lib. 10. cap. 40. Eccles. histor., I hate all kinde of contention, but unity I like and love; his meaning was, He would do nothing to further dissention and dis [...]rd, but all he could to make peace, and unity. And this is that which your [...]ble Petitioner now sues unto your Honours for, That you would (because Vis unita fortior) joyn all your force together, to make unity amongst us; and to stint, stay, settle, and suppresse, the dissentions, and diffe-rences which are in our Church, to the [...]uine of Religion; and establish the true Religion in Vnity amongst us.

In this second main generall, we have these two particulars, particularly to handle; to wit,

1. We desire, That the dissentions, and differences which are in our Church, and which hinder the progresse of Religion, may be taken away by you. And

2. That true Religion, may be established in unity amongst us by you. Now of th [...]se in their order.

First, Our request here unto your Honours, is, That you would be pleased to compose those jarres, and to appea [...]e those differences of Religion, which are so rife amongst us. If you [Page 54] should demad Quest. how this may done? the Philosopher answers Sublata causa to [...]li [...]ur effect [...]ss.; Answ.Take away the cause, and the effect will c [...]ase. If this answer b [...]get a­nother Question, Question. viz. W [...]t is the cause of these differences and dis­sentions in Religion amongst us? Then I answer thereunto,

Answer.That c [...]rt [...]inly, all iniquity is drawn on with certain cords of vanity I [...]a. 5 18.; and dissentions would not be so dangerously emb [...]aced, if there were not some inducing causes, which make us mistake error for truth, and so commend falshood to our easier belief. These therefore, indeed, would b [...] hunted after, and Fer [...]et [...]ed out of their holes and holds; that error being unmasked, her dark teach­ers of untruth may be no more mistaken for Angels of Light. 2 Cor 11. 13. The causes of dissentions and discord..

First one cause is the slippe [...]y, smooth, and Snak [...]-like nature of Error, which easily glides and insinuates it self, both into our judgement and affection.

1. Touching our judgement, Gods truth is many times (Supra Cause 1. Rom 11 33. Captum) above our understanding, not onely in the Reason why it should be so (which made Paul cry out, Oh the deepnesse of God wisedome, and unsearchable wayes!) but sometimes in the Manner. How can this be Luke 1 34.? as one saith of Christs mysticall Union; Scio quod verbum caro; it quomodo nescio; miraris? Omni [...] caro ignorat Ch [...]s. Daven. 242., That the Word was made flesh I know, but how it was done, I do not know; dost thou marveil at this? All flesh is ignorant hereof; For mans wisedome cannot know God 1 Cor. 1. 21. & 2. 14.. Whence one saith, In eo peccatum est, quod rem dictu ineffa [...]ilem—comprehen­sione impossibilem, vani homines se animo complecti posse crediderunt Danaeus. shae­res. Val [...]t.. This was no small fault in them, That those things which were ineffa­ble, and incomprehensible, they beleeved they could conceive, and take up.

But Errors have commonly their g [...]ounds from mistaken, or misapplyed grounds of mans wisedome, called Philosophy. Mans wisedome hath e [...]nticing words 1 Cor. 2. 4. & Coloss 2 4, and doth sophistically deceive us Rom 16 18. and Col [...]ss 2. 4, and Philosophy l [...]ads our belief prisoners Coloss 2 8.. Whence Ter­tullian saith, Haereses à Philosophia si bor [...]antur Tret. de rae­scrip [...]aeret.. That Philosophy is the suborner of heresie; and the same Father shewes, That here­sies were borrowed from Plato, Epicurus, Z [...]o, Heraclitus, A­ristotle, & (Ibid.) Whence it h [...]th been said, Summi Philosophi, summi Haeresiarchae, The greater Philosophers, the greater hereticks; [Page 55] which was found too true in Ehion, Samosatenus, C [...]lius, Porp [...]yri­us. Iamblicus, Psellus, &c. yea, even Iulian himself drew his strongest Shaft out of that Quiver. Now

2. Touching Affection the case is more plain; for the naturall man sees no beauty in Christ, nor form to desire him Isa. 53. 2.; and truth hath no relish with him, that being such a hard saying, that he can­not endure it Ioh. 6. 60.; yea, all truths Doctrines are bands, and bridles, that enthrall and check our carnall liberty; as for example, The con­demning of evill words, and of lust, even in the heart Matth 12. 36. & 5 18., the in­junction to confesse our selves nothing Rom 7. 18., and unprofitable ser­vants Luke 17. 10., and the denyall of the world, which startled and amazed the very Apostles Matt. 19. 25., and makes men go to true Religion, as a Bear to the Stake.

But now touching Errors, it is otherwise: for as Alcibiades co­vered his Pictures, being Owls and Apes, with a Curtain embroi­dered with Lions and Eagles: and as Silenus his Pictures, were without, Lambs and Doves, but within, Tygers and Vultures; so error is gilded, and painted over with such delightfull colours, and so perfumed, as it strongly entangles naturall affections. Such are the Familists wanton communion; the Perfectionists lazy rest from the use of the means, and all Christian War-fare; the Papists pardons for money; and their outward pomp and bravery in Pro­cessions, Alt [...]rs, Shrines, Rood-losts, and other vanities, in the service of their Churches, serving only to allure simple people. Such are also the Mahometists promises of pleasant Gardens, sumptuous and pleasant Palaces, stately Horses, many Wives, &c. in the life to come; to which things mans nature easily listens. And this is the first cause why errour is more readily embraced than the truth. And therefore let your Honors care and endea­vour be, to suppresse all those doctrines and opinions which are pleasing, and sutable to our corrupt natures, but pernicious and finfull for our souls.

2. Another cause hereof, is the manifold wickednesse of mans Cause 2. corrupted heart, which (as a slime brought in by the inundation of sin) breeds many poysonons Serpents of dissention: As for example,

1. In some the onely shallow humour of new fanglednesse, like Athenians, ever delighting in Novelties Acts 17. 21.. No sooner doth Sathan [Page 56] raise a smoke of Novell errors; but these puffs of winde blow a­broad the tume thereof into all mens eyes. Never was error de­vised, so monstrous against God, or so absurd against common reason, but there were some found who would embrace it. What mad man or Idiot would beleeve, that Simon were God, or Menan­der Christ, or Montanus the holy Ghost; or that the Serpent which deceived Eve should be worshipped of us (except some papist should parallel it with the Spear which wounded Christ) yet thus subtill Satban taught, and tbus simple men beleeved And

2. In some the vain pride of ambition occasions errors, or a de­sire to be called Rabbi Matth 23 7.; and with Diotrephes, to have the pre­heminence 3 Iohn 9., and to speak proud and perverse things, and draw Disciples after them Acts 20. 30.: These men delight to broach new opini­ons, and to be holden inventers of new Tenents. So Theodotus, Proclus, and others, were followers of Montanus, and also the Cataphrygians; but they in their singular pride, called their here­sies by their own names. Magno fastu, proprias & a se denominaton haereses condiderunt Danaeus de Cataphryg.. And I would to God England were free from that vanity. And

3. In others, a froward stubborn wilfulnesse occasions the spreading of errors; who will obstinately defend whatsoever hath casually dropt from their pen or tongue. So Theodotus (ha­ving for fear of death abjured Christ) defended it afterwards by saying, He denyed not God, because Christ was not God, but onely Many Epiphan. de haer. Theodot.. And this is one of the papists chief principles, To confesse nothing erroneous, which their Church hath taught at any time. And

4. In very many the minding of earthly things Phil 3 19., who teach things they ought not, for lucres sake Tit. 1. 11.; and serve not the Lord, but make them Gods of their own bellyes Rom. 16. 18. Phil. 3 19., and admire mens persons for advantage sake Iude 16.. There is a fish in the flood Aranis, that at the waxing of the Moon is as white as Snow, at the wa­ning as black as pitch. And there are many who seem very clear in doctrine and opinion, so long as the truth is most promoted and approved by great ones, but muddy and cor­rupt, when errour is most favoured and advanced. [Page 57] Their Religion is princo Regis; and if King Henry be a papist, King Edward a protestant, Queen Mary of the one, Queen Eli­zabeth of the other, they will ever sail with the winde, and row with the Tide, and swim with the stream, and imitate (but the wrong way) Hushai the Archite. Whomsoever (or whatsoever) the people, and all the men of Israel shall choose, theirs will they be, and there will they abide 1 Sam. 16. 18 And

5. In all the generall corruption of our nature, which is ever wilfull, and skilfull, ready, and able, to dispute against the truth of God.

1. Ready, by our naturall disaffection; the wisedom of the flesh, being enmity with God, is not subject to the Law of God, nei­ther indeed can be Rom. 87.: wherefore the naturall man is called, Averse from God Ierem. 3. 12. and 8. 5. Isa. 59 13., as having all our inclinations drawing away from him.

2. Able, by the perverse crasty wit we have learnt from Sathan, who doth furnish us abundantly with arguments against every truth of God; like to that Sophister, who boasted, That he had sometimes wanted conclusions to defend, but never arguments to de­fend them withall. And this brings in the third cause of so many dissentions; which is,

Thirdly, the subtill malice, and malicious subtilty of Sathan; Cause 3. who, as he is in generall a perpetuall, and indefatigable enimy of Christ, his Church, Religion, and Truth; so in this particular he racks his malicious wit to the highest strain, to prepare, and fit us for errors, and errors for us.

1. He prepares us, partly by raising doubts in our mindes, which he hath sometimes done in the mainest grounds of Religion (as Protagoras saith, it may be doubted, Dii sint avnon? Whether there be any God or not?) and partly by softening the courage and constancy of our mindes, which should animate us to oppose errours, and their abbettors, under the shew of love, peace, and the spirit of meeknesse; and, which makes ma­ny forbear to reply, when they see the truth strongly oppo­sed; and partly by suggesting to our mindes, arguments a­gainst the truth of God. Thus he hath taught men to dispute against the Creation of the world of nothing; against the [Page 58] contents of the Ark; against the renovation of so many millions of men by Noa [...], and his three sonnes, within three hundred yeers, and even against the foundation of the Mystery of our salvation, in both the natures of our blessed Saviour: And

2. On the other side, He prepares Errors for us and that these wayes; viz.

1. By seasoning them to our tastes; by observing our severall dispositions, and fitting us with agreeable suggestions. To the proud wit he suggests matter of novelty; to the ambitious, do­ctrines of prerogative; to the worldly minded, gainfull Tenents; and to the loose affected doctrines of liberty. As he made Evab his instrument to deceive Adam, so he causes our Affections to be­tray our Judgement Venit tadem [...] ad [...]eam Sententi [...]. Ter.. And

2. He prepares errours for us, by glazing, and polishing them over, that they may the more smoothly deceive. And herein he hath plaid his Master-prize. For although he daily suggests to man the same errours for substance, wherewith he infected for­mer ages, yet he doth so mould them a new, and cast them into other forms, Ut non cognos [...] as cosdem esse, that we cannot at first fight perceive them to be the same. For example, The doctrine of the now libertines is for substance the same which the Simo­nians h [...]ld in the first infancy of the Church. But the grosse Te­nents which his boldnesse broached in former times (that it was lawfull, yea as some said, requisite, or rather, as others, necessary to follow all uncleannesse, and so to please and delight those evill spirits to whom by nature we are subject) were too broad for these dayes of light and knowledge. And therefore he brings in this Harlot muffled with many distinctions; sometimes be­tween the upper and neither parts of the body: after, between the body, and the spirit; Lastly, between the compre [...]ending part, and other parts of the soul. Again, Satan desires now (as much as ever) to reduce the pomp, and idolatry of Rome into our reformed Churches; but as the Fowler hides his nets with [...] dulce ca­nit. cheffe, and himself with bushes, and pipes sweetly, as if there were nothing there, but meat and melody: so the devill covers his dangerous purpose with chaffy doctrines, and hides himself under other pretences, entertaining the simple with [Page 59] delightfull vanities, in the mean time assaulting faith (as perse­verance of the Saints, the All-sufficiency of the written Word, and heavenly nature of saith, &c.) and labouring to draw us back into some antiquated and demolished vanities, of old used by the papists, and disused in reformed Churches, as Altars, Cross s, Tapers, Images, Pictures in walls, windows, garments, and the like; because these being once admitted, will serve, as so many graduall Steps, to re-advance that Babylonish Strumpet, to that Seat of Supreme and Spirituall Mo­narchy, from whence by our fore-fathers, she was iustly dis­mounted.

These three mentioned, are main causes which fill the world with dissentions. For errors are a pleasing bait, our wanton ap­petite greedily embracing them, and the devil, as a skilfull Angler, baits his hook of dissention with them; that we may say as Antho­ninus once said, Vah Domine quis evadere queat, O Lord, who can escape? But

Fourthly, there is another over-swaying cause, of more power Cause 4. than any (yea all) of these; and that is, The fearfull wrath of our God, delivering up those people to blindenesse and errour, whose sinnes he findes ripe unto harvest. It is dangerous when Sathan, like a roring Lion, goes about to deceive us 1 Pet. 5. 8.; but much more fearfull, when the Lord gives leave, and permits him to tempt us Ioh. 1. 6.; but then beyond all most desperate, when our sinnes shall provoke the Lord to seal a Commission or Warrant to this deceiver. Go thy way, and thou shalt prevail 1 King. 21. 22. If men turn the glory of God to the similitude of sinfull man Rom. 1. 23,; whether the Prophet and people do wickedly Iere 23. 11., or the people sacrifice to the golden Calf Acts 7. 41., or set up Idols in their hearts Ezek 14 7.: God will give up the people to serve the Host of Heaven Acts 7 42., and even infatuate the Prophets for their sakes Ezek. 14. 9., and make their wayes slippery in darknesse, that they may fall therein Ierem. 23 12.; and so give them up (both priest and people) to their own hearts lust, and even unto a reprobate sense Rom. 1. 24. 28: For it is a just thing with God, if we will not receive the Word of truth, to send us strong delusions, that we should believe lyes 2 Thessal. 2. 10, 11.; yea, to a people thus given over, it will little avail them to have religious Princes, Peers, and Laws; For God will effectuate his own will, [Page 60] mauger all impediments Quos perdere vult jupiter, hos dementat., he can make foolish the wise Coun­sellours, and send among them the spirit of errours Isa. 19. 11 14.; he can take away the heart of Princes, and make them wander out of the way Iob 12. 24; yea he hath threatned to make our hearts fat Isa. 6 10., and sm [...]e us with the spirit of slumber, that we shall not see, for a recompence unto us Rom. 11. 8, 9..

Thus your Honours have seen the causes of these differences, dissentions, and rents which are amongst us: and it may now be expected, that I should shew the remedies against those cau­ses; but I omit it.

Partly, because I have amply shewed the duty both of Magi­strates and people, for the averting of spirituall as well as tem­porall plagues from Church and State, in my Pious mans practice in Parliament time. And

Partly, because I would not presume to teach a Dolphin to swim; or direct your Honours (our politick and Ecclesiastick Physitians) what physick to administer, or what receits to pre­scribe, for the curing and recovering of our sick Church; your own Christian care, and consideration, and pious prudence, ex­perience and knowledge, being best of all able to direct you herein. Thus much therefore shall suffice for the first prime particular of the second main generall; viz. That we petition your Honours, so to consider of our dissentions, divisions, and discord, and the causes of them, that you may use the utmost of your endevour and powe [...], to suppresse, redresse, and take them away. The other fellows.

Secondly, the next thing, which (in the name of all true hear­ted English, and sincere children of the Church of England) I humbly beg of your Honours, is, That true Religion may be esta­blished in the unity of truth amongst us, by you.

But it may be your Honours will here demand of me, Which Quest. is that holy Unity of truth, which You desire We should esta­blish, and be one in the firm rooting of?

I might answer unto your Honours, That it is the true Religion Answ. of Christ: But this doth but beget another question; viz. Which is that true Religion of Christ? Now though it were answer e­nough against the Papists, to say, That which the reformed Chur­ches [Page] hold according to the written word; yet this will not satisfie the doubt amongst our selves; considering the manifold Tares of different opinions, which Satan hath laboured to sow even in the midst of our Reformed Churches, yea in the midst of our own Church of England: (I might here instance in Lutherans, and Zwinglians; in non-conformists, and conformitans; in Calvi­nists, and Remonstrants, and Socinians, &c.) What shall we then say to this? Shall we take upon us to determine which are true Tenents, and which erroneous? It were too great a pride to con­fine all differing learned men to my poor opinion (lest they should say unto me, When went the Spirit of the Lord from me, to speak unto thee 1 Kin. 23. 24. Rules where­by the true Religion of Christ may be discerned.?) neither will I undertake a work of such arro­gancy. It will be (I hope) a more acceptable and profitable course, to observe unto your Honours some few Rules and Re­monstrances, which may serve as Land-marks, to overn and di­rect our doubtfull steps (at least probably) to find out that hea­venly palace of holy truth, where we may safely and securely set down our staffe, and stay our selves.

1. Take heed of innovating in Religion. Innovation hath bin Rule 1. ever held so dangerous, that the fear thereof brought our pru­dent State to a pawse, even in the holy work of Reformation; as a Prelate of our own witnessed Tantae molis crat Romanum tollere ritum. Archb. Hutton.; and therefore let that abide in us, which we have had from the beginning 1. Ioh. 2. 14.; and let us keep the profession of our hope without wavering Heb. 10.; taking especiall heed of relapsing, and falling back again (with the dog to his vomit, and the sow to the mire 2 Pet. 2. 20.) into any forsaken and demo­lished erroneous opinions, or superstitions of Popery. Our Fa­thers (in the times of Reformation) taught us the certainty of our salvation, the perseverance of the Saints, the sweet doctrine of Predestination, the heavenly gift of Faith, the free grace of salvation, and to prefer (in the service of God) the inward wor­ship of the Spirit, before unmeasurable outward pomp, or any lip-labour, or bare outward performance. Yea, these doctrines have been sealed unto us, by the blood of many holy Martyrs, (Bishop Cranmer, Latimer, Ridley, Hooper, Farrer, &c.) and con­tinued and confirmed by the unanimous teaching of many fa­mously learned (unparalleld Juell, Morton, Davenant, Fulke, W [...]i­takers, [Page 62] Humpbry, Sutcliff, Willet, and many others.) Now if [...] build again what we have destroyed, we make our selves transgressors Gal. 2. 8. Multi superstiti­ones veteres mor­dicus retinent, multi explo [...]as re­ducunt. Gualt. s. Matth. 11. 21.. Wherefore let not us leave these doctrines, and lean unto the contrary, maintained by Papists, Pelagians, Remonstrants, and their abettors: but let us hold fast, and keep to the instructions which we have been taught (2. Thessal. 2. 15.) let us not waver, nor be carried about with every blast of windy doctrine Eph. 4. 14.; but hold fast what we have learnt, that no man may take away our Crown Rev. 3. 11., lest if we re-edifie, or re-admit what hath been banished, Sathan will not come alone, but bring in with him seven Spirits worse then himself Matth. 12. 47..

Saint Augustine tells us of a man that fell into a ditch, and his friend coming by, and being desired by him to help him forth, he began to question with him, How he fell in? If he were drunk when he fell? or, If it were dark? How long he had been in? If none at all had come by since he fell in? and the like demands. Oh (saith he) help me forth from hence, and do not enquire how I came hither. If a man see his house on fire, he doth not first enquire, How it came? In what room it began? What damage it hath already done? By whose negligence it was? Whether it was done wilfully, or carelesly? But he la­bours by all means, with all speed to quench it. Give me leave, my Lords, for the conclusion of this first Rule to apply these passages. Every seeing eye, and marking man, observes how our Church and Religion is on fire; and how the very main pil­lars thereof are in perill utterly to perish: for these doctrines have been miserably shaken, burnt, battered, defac't, and opposed. viz. The pers [...]rance in faith and grace, the certainty of salva­tion, particular redemption, the free grace of salvation, and that it is not of works, with divers others; which by persons po­pishly affected (at least in these points) have been withstood; the contrary Popish errours broached, printed, and preached, and the defenders thereof preferred and countenanced; as by ma­ny particular petitions and instances hath been proved to your Honours: yea the case stood so, and the matter was so managed, that if the Lord had not been the more extraordinarily gracious [Page 63] unto us, in calling your Honours to help us, we might ere long have taken up the Fathers complaint, with some mutation, That all England is become an Arminian. Now I know your Honors, in your grave wisedome, and great care of us, will not so much en­quire, Who first broached these opinions amongst us? Who first gave life unto them, and who nourishment? Who fomented, and who favoured them? who preached them, and who promoted the Preachers of them? (although all these be worth enquiry, that the instruments of our mischief may be found out:) as study how to suppresse and expell these doctrines and Doctors from a­mongst us for the present, and make provision against them for the time to come. And thus much shall suffice for the first Rule.

2. Let us not presume to arraign God at the bar of mans under­standing, Rule 2. to give an account to us either of his works or will. For the shallow shell of mans brain cannot comprehend those Oceans, either of his Works, How they are done? or of his Will, Why he did so?

1. Touching hi [...] Works, many things are impossible with man, wch are possible enough with God Luke 18. 27.: as was Christs conception to his blessed Mother Luke 1. 34.; and some things to the Fathers, as shall appear in the next particular. Our help here must be in the hea­venly evidence of things not seen Heb. 11. 1., walking by faith, not by sight 2 Cor. 57.: Disciples must turn disputing into beleeving [...]., as hath been with all humility acknowledged by the Fathers. Now

2. Touching his Will, it is strange that some should hold it strange, That Gods will should be given as a sufficient and finall reason of his works, as if man were of Gods privie Councell, and did know what reason moved him to all his works; or, as if Gods justice should not be approved further then man can give the reason thereof. Alas, who hath known the mind of the Lord, or who was his Councellor Rom 11 34. Isa. 40 13. and 1 Cor. 2. 16.? or, what man is he that can know the counsell of God, or, who can thinke what his will is Wisd. 9. 13.? Therefore it must suffice us, That the Scriptures give Gods Will, as a de­termining reason of his Workes Matth. 11. 26. Isa. 46. 10. Dan. 4 32. Rom 9. 15. Iam. 1. 19. Ephes. 1. 11.. And if the naturall wise man demand a reason, How this can stand with the Justice, or that with the Mercy of God, &c? Let Saint Pauls re­prehension stop his mouth. Ob man, what art thou that [Page 64] that pleadest against God? hath not the Potter power to make of the same lump, one vessell to honour, another to dishonour Rom 9. 20. 21? Saint Au­gustine saith plainly, That onely God knows the reason of his will. Posset Deus, cur ergo non fecit? quia noluit:—cur noluerit, penes ipsum est Gen ad lit. 11. 10.: and as flatly, That Gods will is the necessity of the creature. Voluntas Creatoris est rerum necessitas Ib. lib. 6 ca. 15. And Saint Paul wraps up this mystery in a holy rapture, admiring the deepnesse of Gods wisedome, and unsearchable judgements and wayes (note this well) past finding out Rom. 11 33.. Gravely and divinely doth learned Mus­culus reprove the boldnesse of man, daring to examine the justice of Gods works; as if it were no further to be approved, than our shallow sense can comprehend it. Non vocanda in jus divina provi­dentia; sed discamus altitudinem illam (Rom. 11. 33.) reverenter suscipere. Non ferenda morositas, non tribuentium Deo justitiae la [...] ­dem, nisi quoad sensus eorum pertingit Musc. s. Ma [...]. 11. 21..

Thirdly, give not too much place to curious questions, or dis­putations, Rule 3. especially touching the Works of God. A simple man may knit more knots in an hour, than many learned men can un­loose in a long time. It is easier to raise many such spirits, than to lay or conjure down a few of them. To confesse a truth, we shall finde some so strongly armed with seeming weight of reason or e­quity, that it will even confound mans wit and understanding to avoid them; and they must, indeed, be assoiled onely by faith, as was said before. I will recite some few such questions, not that we should discusse them, but (as the Lacedemonians shewed drun­kards to their children) that we should abhor to dispute them.

One disputes thus, Either God did not reveal to the good An­gels their future perseverance (and then, how were they happy?) or he did it to them, but not to the rest, which after fell; and then how was he equall to all? Si sancti Angeli aeterne su [...] beatitudinis incerti, quomodo beati? Si dicamus Deum diabolo (adbuc bono) revelare [...]oluisse, [...]teris verò revelasse, quo malo merito disceruebatur a caeteris? Num Deus prius ultor quam ille peccator Aug. de Gen. ad lit. 11 17.? Again he questions, Why God permitted Adam to be tempted, knowing that he would fall if he were Ib. lib. 11. c. 4.. Also, Why Infants should be damned, through the negligence of other men Ib. lib. 10. c. 15.? Also he thinks it cannot by Scrip­tures be proved (which yet is holden for a certain truth) That [Page 65] mans soul is derived from God, and not from the parents Ib. lib. 10. cap. 15.. An­other cannot conceive, How the Word could be made flesh Chrys [...]st. S. Ioh. 1. hom. 10.? So some question, How it can stand with Christs mercy, not to offer the means to Tyre, and Sidon, which he knew would have re­pented Matth. 11. 21.?

Now my Lords, lest these should be imputed as faults to those holy Fathers; Let me acquaint your Honours with their pious, and reverend answers. It is true, Saint Augustine struggles (like a man embogged in the depth of Gods judgements) to finde a reason, Why Infants are damned? Either from Gods fore know­ledge, how they would have sinned if they had lived; or from some other hidden cause August. de Gen. adl [...]. lib. 10. cap. 15.. And Fr. Maro elsewhere, would excuse him, to speak only by way of argument, not of judge­ment. Hic loquitur, non determinando, sed arguendo Veritate qui [...] S 11. 16.. But the blessed Father rests not in these, but confesseth plainly, That he cannot pierce into the depth of Gods counsels, they being farre above his reach Gen. 14 4.; and he thinks above all humane judgement Ib. 10. 15.. And Chrysostome forbids us to search such things Chrys. S. Ioh. 1. hom. 10., professing him­self, and all creatures to be ignorant thereof. These are pious confessions, learned ignorance, humble sincerity, bright shining faith, and heavenly spirits; and we should learn of them, to confesse our blindnesse, and to submit our understanding in faith, to the wisedome of God. Nisi ardore disputationum ingenia incale­scerent, ad multa possemus piè respondere, Deus novit. Aretius. If heat of argument did not inflame us, we might piously answer to many questions of this nature, God knows how, though we know not. And therefore seeing these Questions, and Disputati­ons concerning the Will, Works, and Attributes of God aré so dan­gerous, derogatory, and unwarrantable; Let your Honours care be to take some Religious and pious course, for the stinting, and restraining of them; and the extinguishing of this fire of Armi­nianisme, which gives heat, life, and growth unto them.

Fourthly, Let us never leave our own colours, to pafse into Rule 4. the Pavilions of the Papists. This is done,

Partly by siding with them in opinions, touched in the first Rule. And

Partly by fighting with their weapons, and borrowing their [Page 66] armour, and arguments against our brethr [...]n. Let pride, and fa­ction say what it will: I know your Honours will hold those opinions (at the very b [...]st) suspicious, which cannot be defend­ed, but by those self same arguments, (and sometimes pressed in those very words) which the Papists were wont'to use, against our reverend Reformers, and learned Writers: for example, Universall Redemption, generall election, predestination unto life from a for [...] of works; the merit of works; justification by works; the [...] of the aw; and divers other Tenents are held, and pro [...]ssed by many in our Church, who are not able to maintain their opinions without borrowing of helps, grounds, and arguments, from J suites, and Popish Writers.

Fifthly, let your Honours be wel [...] aware of the cheating, and Rule 5. crastinesse of men, who will not openly, and plainly oppose us, with main forces, propounding simply their main doctrines in question, but labour to gather upon us in By—and indifferent—seeming propositions; which y [...]ilded unto, from thence they will induce others; and so (like cunning Faulkoners, holding fast what they get) by constant prosecuting of advantages gotten, take in all our forces, by insensible degrees one after another. For false Apostles are deceitfull workers 2 Cor. 11. 13., and like Serpents if they can wring in, but the tip of their tails, will slyly insinuate the whole bodies of their errours into our affections. Let us therefore beware how we open unto them, any postern of belief, left before we be aware, we (to our own unspeakable danger) admit all their forces, and so suffer them to quarter their whole squad ons in our hearts. I will only instance in one sort of false Teachers. It appears as clear, as the Sunne at high noon, by that learned work e [...]led, Collatio Remonstrantium, & Socinianorum, That Arminianisine is but a step unto Socinianisme; and whether Socini nisme will not (in all probability) in time, lead unto Ar­rianisme, I leave it to the learned to judge. And therefore, let your Honours (we humbly beseech you) joyn all your strength, to quench this sire of Pelagianisme, that hath so long burned, and e [...]ed, the very bowels of our Church.

Sixthly and lastly, I will conclude my unpolished Petition unto Rule 6. your Honours, with this exhortative Caveat, That if you desire my [Page 52] Petition may be admitted, accepted, read, voted, answered, and granted, by both your Honorable Houses, to the generall ioy and reioycing of the whole Church of England; that then your Ho­nours must unanimously become Petitioners your selves, both for your selves, and us, Remembring that all holy perseverance (and therefore this abiding in Unity of truth) is above the reach and power of man. To be of one opinion, and to hold fast that U­nion of Doctrine, which is according to the truth of the Gospel, as also to establish and settle it amongst others, is a fruit that the Garden of Nature affords not, but must be transplanted from Hea­ven, and grafted in us by the Spirit of our God, from whom every good gift doth proceed and flow. Iam. 1. 17. Therefore it is not to be p [...] ­sed else-where, than in the high and heavenly Court of Requests, by Petition to him, who hath assured us, That what soever we ask ac­cording to his will, we shall have it granted. 1 Ioh. 5 14. 15. And therefore as your Honors are helped by the holy and daily prayers of the faithfull, for the blessing of the Lord upon your persons, proceedings, counsels, and pious designes and endeavours; so let your Honors continue to petition the Throne of Grace, for his gracious and divine assistance, still following with one heart and soul, those things which concern peace; and whereby the holy Union of truth may be confirmed and founded amongst us, and abiding a­mongst your selves in Unity, Peace, and Love; And then the God of Love, and Peace, shall be with you, 2 Cor. 13. 11 and the Peace of God shall preserve you. Phil 4 7 9.

Now that God of Peace that brought again from the dead our Lord Jesus, the great Shepherd of the Sheep, through the Blood of the everlasting Covenant make you perfect in every good work, to do his will; Heb. 13. 20, &c. and keep you all one in bim, and for his truth here on earth; and in his due time, bring you to Heaven Ioh. 17. 21, 23, 24. where Christ your Lord is, that you may behold the glory which the Father bath given him, and your selves be made partakers thereof. Amen.

FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.