AS two Ships setting Saile out of one Har­bour, the one going to the West, & the other to the East, yet (if they continue in that course) must néeds méet together in the wrong side of the world: So Plain-English going one way in an intention for the Pub­lique, and Doctor Fearne, (going another way against the Publique) méet in one and the same wrong opinion and error, destructive to Parliaments.

Plaine-English will destroy Parliaments, by the peoples resuming their power, because the Parliament goes not high enough, in Termes, Conditions, and Actions.

The Doctor, and his fellow-Malignants, will have the Par­liament dissolved, because it goes too high, and will not lay down the Common-wealth at the féet of the Cavaliers, preten­ding the name of the King.

So both speak to have it done, but upon contrary Reasons, confuting each other: For, if the Reason of Plain-English be [Page 4] good, the Doctors Reason is naught; and if the Doctors Reason be good, Plaine-English's Reason is naught. But the Doctor saith Plain-English's Reason is naught, and Plain-English saith the Doctors Reason is naught, and I beléeve both, and so the businesse is ended.

Yet to talk and walk a little farther with them, (but setting one on the one hand, and the other on the other, and my selfe in the middle to keep them from fighting) I would ask them some Questions of Iustice, Honesty, and Reason.

First, Is it just that the debts of the Kingdome should be paid? and if so, I intreat my fellow-walkers to tell me who shall pay them, if the Parliament shall be dissolved? If they say, Another Parliament, how be they sure that another Parli­ament may not be more displeasing to them then this, and de­serve to be dissolved as well as this?

Secondly, Did not men lend upon the Act of continuing this Parliament? So that the Act of Continuance is the very Si­new of their security, and that which drew them into the Con­tract of lending. And of whom shall our Brethren the Scots require the performance of Publique Faith, if the Parliament (that gave this Faith) be annihilated and dissolved? And is it honest to borrow money upon Security, and then to take a­way the Security, upon which it was borrowed? Surely, he that borrowes money upon Bonds, and then takes away the Bonds, deserves another name besides that of an honest man, and must look to borow no more of any that know it. And thus the Act of Continuance is turned into an Act of Cousinage, while it is made a Lure to draw in Trust, but disabled to per­forme it.

Thirdly, In Reason, or in many Reasons, (if any Reason can be alledged, for which indeed none can be sufficient) it is for the Publique good, Quia periclitatur salus populi, The Publique is in danger. This Publique danger must be so evidently and apparently caused by the Parliament, that the whole People, or (at least) the greater part of it must plain­ly see it, judge it, and agree in it: But while there are two [Page 5] parts, one that saith the danger is caused by the Parliaments [...]ising too high, a second by the Parliaments going too low, a third beléeving neither, (for neither of these beléeves one another) but thinking the Parliament goes aright, or (at least) a tolerable way: How shall we think so many dissent­ing parts will agrée upon one evident cause of danger? And of so many parts and sides differ, who shall be the Iudge of the Controversie betweene the Contestants? Surely, if the Par­liament may continue but till these thrée parts agrée, either up­on the Reason for which the Parliament shall be dissolved, as [...]using a publique danger, or upon a Iudge to determine and [...]udge their agréement, the Parliament may continue long enough, and by the Parliaments not ending, this Question may be at an end. And certainly this Question was raised in a most unseasonable, and therefore most unreasonable time: For, (when the people are divided into divers opinions, as well as Armies) is that a fit time to speak of agréeing toge­ther, in re-assuming their power, when they disagrée in the Reasons of it unto death?

But againe, if the Votes of the people must be gathered by [...] Iudge, where shall this Iudge sit when he gathers these Votes? Must the people méet all together in one place, or be taken by poll in their severall parishes? If they méet in one place, that will end the Question, by putting out of que­stion, that Salus Populi periclitabitur, publique danger will certainly follow, by this way of avoiding publique danger: For you must bring two sorts of people together, that have main Armies on each side, and if so, whether wil not the people be in more danger by this méeting, then by the Parliament? but this the Swords and Guns will soone tell you. And if he must goe or send into parishes, surely I think Plain-English will be loath to compute the Votes of the parishes in Oxford, or New-castle, nor the Doctor to take the Votes in Windsor or London. And if the Parliament may continue untill this polling be done, I think it will be as good as an Act of Con­tinuance.

[Page 6]But yet further, if most Votes must carry it, it will be a Legall Quare, Whether those that have lesse then 40. s. per Ann. shall have Votes, which is denyed in the choice of the Knights of the Shire?

Againe, Whether those that are maintained by the Parishes shall give Votes, who have no Votes in choosing of Burgesses, and especially whether such men shall be fit to judge of pub­lique danger, for the dissolving of a Parliament?

But thus Error is infinite in by-paths, and wandrings, and thus it falls out, when men (leaving the old lawfull, and fun­damentall way) will tread out paths of their own making, and being onely of private condition, will take upon them the Go­vernment or rather the Dissolution of the frame of the Pub­lique. But this is the common fault of mutable and ever­repining Man-kind: If Ziklag be burnt, and wives and chil­dren carryed away, then they talk of stoning David. But if the foundations be thus destroyed, what hath the righteous done? Surely it had béen a point of discretion, (I will not say of ci­vility and good manners) to have spent some thoughts first in a faire and admonitory way to have obtained this end, before they fall to destroying and rooting out Foundations, and plucking up Parliaments, and consequently Kingdoms by the roots: For certainly, if such a thing should be done, (which indéed is as unseasonable as it is destructive) there could be no fréedome, certainty, nor continuance in Parliaments, & then, as good to have none at all. They must vote like men in chaines, not their owne votes and consciences, but the votes and opinions of others: and they must not promise nor con­tract any thing for the Publique, except they send home to know their opinion that must rule them in their Votes. And certain­ly if this way be throughly followed, it may lead men, aswell to re-assume Laws, as power of Law-making, and then into what a Chaos of confusion doe they resolve (or rather dissolve) this ancient, and wel-grounded Government?

But (as I said) if they would have had such a thing done a handsome way, these re-assumers should have brought the peo­ple [Page 7] together, to have found out, and agréed upon some invin­cible and manifest Reasons (for such they had néed to be) to prove that the Parliament should cease for the publique good, and so propose them to the Parliament: For, they know the Parl. hath power to dissolve it selfe, and it is very preposterous to thrust them out of doores, before you aske them whether they will goe out voluntarily of themselves, especially being setled by an Act of Parl. And I assure you, by that knowledge I have of many (if not most) of the House of Commons, if you can [...]hew a way how Religion, Liberty and safety, and consequently [...]he Common good, can be better setled by their absence then presence, (that so they may leave their banishment, and return to their homes) I think you may have easily not their places onely, but their thanks: For, little pleasure, and certainly lesse profit it is for them to leave their own businesses and Fa­milies, (I say not Recreations) to work and toile in publique businesses, yea to be often put to make brick without straw, even to work impossibilities, and to please two contrarieties, or else to be beaten (on all sides) with such terrible Task-ma­sters as these Re-assumers.

But perchance too much hath béen said against those cruel, unreasonable, and unjust spéeches of re-assuming, especially where the people, Péeres and King have given their Votes and Faith (by an Act of Continuance) that there shall be no re­assuming. And if nothing else, yet let Gods owne wonderfull hand stretched out in working for the Parliament, and by it, stop the mouthes that are opened against it. It was wont to be the common language of the Petitions of most Counties, to ac­knowledge the great blessings God had sent to them, by the un­wearied labour and service of the Parliament, as the taking a­way the High-Commission, Star-Chamber, and Ship-money, &c. but now advantages and exceptions must be sought out against it. And admit there are some failings, and some weak­nesses; was there not a great Apostle that gloryed in infirmi­ties, because when he was weak, he was made strong? and no wonder, for God himselfe had told him, that in weaknesse [Page 8] his strength doth appeare. And appeared it hath, since God (by them) hath overthrowne such strong-holds, as former Par­liaments have not béen able to remove, but have rather streng­thened against themselves. Doe not weaken those whom God doth strengthen for himselfe, but rather joyne with God in strengthning their weaknesse by supplyes, prayers, and (if you will) faithfull, and petitionary advice: and doe not fight a­gainst a Miracle of Gods making: a miracle, I say, (for such our Fore-fathers would have esteemed a Parliament setled by an Act of Continuance) destroy not then what he hath so wonderfully built, neither despise his building, though it appeare, not very glorious in fleshly eyes: Rather say with the Prophet, ‘Hag. 2. 3.Who is among you that saw this house in her first glory? and how do you see it now? is it not in your eyes (in comparison of it) as nothing? Yet now be strong O Zerubbabel, and be strong O Ioshua the son of Iosedech (the High Priest) and be strong ye people of the land, and worke; for I am with you (saith the Lord of Hosts) The Glory of this latter House shall be greater then of the frrmer (saith the Lord of Hosts) and in this place I will give peace (saith the Lord of Hosts)’ And let all the people say. Amen.