AN HUMBLE REMONSTRANCE TO THE HIGH court OF PARLIAMENT, BY A dutiful son of the church.  
LONDON, Printed by M.F. for Nathaniel Butter in Paul's churchyard at the pied Bull near St. Austin's gate. 1640.   

AN humble REMONSTRANCE TO THE HIGH COURT of Parliament.  
Most Honourable Lords, And ye the Knights, Citizens and Burgesses, of the Honourable House of Commons;  
LEST the world should think the press had of late forgot to speak any language other then Libellous, this honest paper hath broken through the throng, and prostrates itself before you: How meanly soever, and unattended, it presents itself to your view, yet it comes to you on a great errand, as the faithful Messenger of all the peaceable and right-affected sons of the Church of England; and in their names, humbly craves a gracious admittance: Had it regarded the pomp and ostentation of names, it might have gloried in a train past number; It is but a poor stock that may be counted; Millions of hands (if that tumultuary, and underhand way of procured subscriptions could have reason to hope for favour in your eyes) shall at your least Command, give attestation to that, which this scroll doth in their names humbly tender unto you.  
Ye are now happily (through God's blessing) met in a much-longed-for Parliament; It were but a narrow word to say that the eyes of all us the good Subjects of the whole realm are fixed upon your success; Certainly there are not more eyes in these three interessed kingdoms, then are now bent upon you; yea all the neighbour Churches and kingdoms, if I may not say the whole Christian world, and, no small part beyond it, look wishly upon your faces, and with stretched-out necks gaze at the issue of your great Meeting; Neither doubt we but since sovereign Authority hath for this purpose both summoned, and actuated you, you will not fail to produce something worthy of so high an expectation.  
Ye are the Sanctuary, whereto now every man flees, whether really, or pretendedly distressed; Even a Joab or Adonijah will be also taking hold of the horns of the Altar: Your noble wisdoms know how to distinguish of men and actions, and your inviolable justice knows to award each his own.  
Many things there are doubtless, which you find worthy of a seasonable reformation, both in Church and State. Neither can it be otherwise, but that in a pampered full body, diseases will grow through rest. Ponds that are seldom scoured will easily gather mud; metals, rust; and those patients that have enured themselves to a set course of medicinal evacuations, if they intermit their springs and falls, fall into feverous distempers; Not, that supreme, and immediately-subordinate Authority hath in the mean time been wanting to its charge; Surely, unless we would suppose Princes to be Gods, we cannot think they can know all things: Of necessity they must look with others eyes, and hear with others ears, and be informed by others tongues, and act by others hands; and when all is done, even the most regular, and carefullyinquisitive State is not like the sun, from whose light and heat nothing is hid.  
It cannot be expected that those constellations which attend the Southern Pole, should take view of our Hemisphere, or intermix their influences with those above our heads; Every agent is required, and allowed to work within the compass of its own activity: ye therefore, who by the benefit of your dispersed habitations, enjoy the advantage of having the whole kingdom, and all the corners of it within your eyes, may both clearly see all those enormities, wherewith any part is infested, (unknown to remoter intelligence) and can best judge to apply meet remedies thereunto. Neither can it be, but that those eyes of yours, which have been privately vigilant, within the places of your several abodes, must needs (not without much regret) in this your public Meeting, take notice of the miserable disorders of so many vicious and misaffected persons, as have thrust themselves upon your cognizance.  
Whiles the orthodox part in this whole realm, hath (to the praise of their patience) been quietly silent, as securely conscious of their own right, and innocence, how many furious and malignant spirits everywhere have burst forth into slanderous Libels, bitter Pasquines', railing Pamphlets? (under which more Presses than one have groaned) wherein they have endeavoured, through the sides of some misliked persons, to wound that sacred Government, which (by the joint-confession of all reformed Divines) derives itself from the times of the blessed Apostles, without any interruption, (without the contradiction of any one Congregation in the Christian world) unto this present age; Wherein, as no doubt their lewd boldness hath been extremely offensive to your wisdoms, and piety, so may it please you to check this daring, and misgrounded insolence of these libelers, and by some speedy Declaration to let the world know, how much you detest this their malicious, or ignorant presumption; and by some needful Act to put a present restraint upon the wild and lawless courses of all their factious combinations abroad, and enterprises of this kind.  
And if you find it pass for one of the main accusations against some great persons, now questioned before you, that they endeavoured to alter the form of the established government of the commonwealth; how can these pamphleteers seem worthy of but an easy censure, which combine their counsels and practices, for the changing of the settled form of the government of the Church? Since, if Antiquity may be the rule, the civil polity hath sometimes varied, the sacred, never; And if original Authority may carry it; that came from arbitrary imposers, this, from men inspired, and from them in an unquestionable clearness derived to us: And if those be branded for Incendiaries, which are taxed of attempting to introduce new forms of administration, and rules of Divine worship into our neighbour Church, how shall those boute-feux of ours escape, that offer to do these offices to our own? the several, and daily variable projects whereof, are not worthy of your knowledge, or our confutation; Let me have leave to instance in two, the prime subjects of their quarrel, and contradiction; liturgy, and Episcopacy.  
The liturgy of the Church of England hath been hitherto esteemed sacred, reverently used by holy Martyrs, daily frequented by devout Protestants, as that, which more than once hath been allowed and confirmed by the Edicts of religious Princes, and by your own Parliamentary Acts; and but lately, being translated into other Languages, hath been entertained abroad, with the great applause of foreign Divines and Churches; Yet, now, begins to complain of scorn at home: The Matter is quarrelled by some, the Form by others, the Use of it by both: That which was never before heard of in the Church of God, whether Jewish, or Christian, the very prescription of the most holy devotion offendeth. Surely, our blessed Saviour, and his gracious forerunner, were so far from this new divinity, as that they plainly taught that, which these men gainsay; a direct form of prayer; and such, as that part of the frame prescribed by our Saviour, was composed of the forms of devotion then formerly usual; And God's people ever since Moses his days, constantly practised it; and put it over unto the times of the Gospel; under which, whiles it is said that Peter and John went up to the Temple at the ninth hour of prayer, we know the prayer wherewith they joined was not of an extemporary, and sudden conception, but of a regular prescription; the forms whereof are yet extant, and ready to be produced; And the evangelical Church, ever since, thought it could never better improve her peace, and happiness, then in composing those religious models of invocation and thanksgiving; which they have traduced unto us: And can ye then with patience think, that any ingenuous Christian should be so far mis-transported, as to condemn a good prayer, because, as it is in his heart, so it is in his book too? Far be it from me to dishearten any good Christian from the use of conceived prayer, in his private devotions; and upon occasion also, in the public; I would hate to be guilty of pouring so much water upon the spirit, to which I shall gladly add oil rather; No, let the full soul freely pour out itself in gracious expressions of its holy thoughts, into the bosom of the Almighty: Let both the sudden flashes of our quick ejaculations, and the constant flames of our more fixed conceptions mount up from the altar of a zealous heart, unto the throne of Grace; and if there be some stops or solecisms in the fervent utterance of our private wants, these are so far fro being offensive, that they are the most pleasing music to the ears of that God, unto whom our prayers come: Let them be broken off with sobs, and sighs, and incongruities of our delivery, our good God is no otherwise affected to this imperfect elocution, than an indulgent Parent is to the clipped, and broken language of his dear child, which is more delightful to him then any others smooth Oratory; This is not to be opposed in another, by any man that hath found the true operation of this grace in himself: But in the mean time, let the public forms of the sacred church-liturgy have its due honour; Let this, by the power of your authority be reinforced, as that which being selected, out of ancient models, (not Roman, but Christian) and contrived by the holy Martyrs, and Confessors of the blessed Reformation of Religion, hath received abundant supply of strength, both from the zealous recommendation of four most religious Princes, and your own most firm and peremptory establishment; Amongst which powerful inducements, that is worthy of no slight consideration, which I humbly tender unto you, from the judgement of the learnedst King that ever sat upon this Throne, or (as I verily think) since Solomon's time, upon any other; King James of blessed memory, who (however misalleged by some, as letting fall disgraceful speeches concerning this subject) after a solemn hearing of those exceptions, which were taken by some against this open form of commonprayer, (as it is called in Queen Elizabeth's Act for uniformity) shuts up in his Proclamation given at Westminster, the fifth of March, in the first year of his reign, with these words; And last of all, We admonish all men, that hereafter they shall not expect or attempt any farther alteration into the Common and public form of God's service, from this, which is now established; For that, neither will We give way to any, to presume, that Our own judgement having determined in a matter of this weight, shall be swayed to alteration, by the frivolous suggestion of any light spirit; Neither are We ignorant of the inconveniences that do arise in Government, by admitting innovation in things once settled by mature deliberation: And how necessary it is to use constancy in the upholding of the public determinations of States; for that such is the unquietness, and unsteadfastness of some dispositions, affecting every year new forms of things, as, if they should be followed in their unconstancy, would make all actions of State, ridiculous and contemptible; whereas the steadfast maintaining of things, by good advise established, is the weal of all commonwealths.  
Thus, that great Oracle of wisdom, and Learning, whom I beseech you suppose, that you still hear directing this prudent and religious advice to your present ears; and consider how requisite it is for you, out of the reason both of State, and piety, to rest in that his sound, and exquisite judgement. As for those particularities of exceptions which have been taken by some at certain passages of that Book, they have more than once received full satisfaction, by other pens: Let me only say thus much, That were the Readers but as charitable, as the Contrivers were religiously devout; those quarrels had either never been raised, or had soon died, alone: Oh suffer not then, I beseech you, this holy form of God's Service, to be exposed to the proud contempt of ignorant, and ill-affected persons; maintain, and bear up the pious acts of your godly predecessors, yea, make good your own: And if our holy Martyrs heretofore went to heaven with a Litany in their mouth; Let not an ill advised newfangleness be suffered to put scorn upon that, wherein they thought themselves happy.  
As for that form of episcopal Government, which hath hitherto obtained in the Church of God, I confess, I am confounded in myself, to hear with what unjust clamours, it is cried down abroad, by either weak, or factious persons; of either, or both which, I may well take up that word of our Saviour, Father forgive them, for they know not what they do: Surely, could those look with my eyes, they would see cause to be thoroughly ashamed of this their injurious misconceit; and should be forced to confess, that never any good cause had more reason to complain of a wrongful prosecution; Were this Ordinance merely human, and ecclesiastical, if there could no more be said for it, but that it is exceeding ancient, of more than 1500 years standing, and that it hath continued in this island, since the first plantation of the Gospel, to this present day, without contradiction: A man would think this were enough plea to challenge a reverent respect, and an Immunity from all thoughts of alteration; For, even nature if self teaches us to rise up before the hoare-head; and hath wrought in us a secret honour, even to the very outward gravity of age; and just policy teaches us, not easily to give way to the change of those things, which long use, and many laws have firmly established, as necessary, or beneficial.  
Yea, the wisdom of the ancient Grecians went so far, as to forbid the removal of a well settled evil; But, if religion teach us better things, and tell us, that nothing morally evil, can be settled well: and being, however, settled, had the more need to be (after too long delay) removed; Yet right reason, and sound experience inform us, that things indifferent, or good, having been by continuance, and general approbation well rooted in Church, or State; may not upon light grounds be pulled up: But, this holy calling fetches its pedigree higher, even from no less, then apostolical; (and therefore, in that right, Divine) institution; For, although those things which the Founders and prime governors of the evangelical Church did, as men, went no further than their own persons, yet, what they did as Apostles, is of an higher and more sacred consideration; and, if as Apostolic men, they did, upon occasion, enact some temporary things, which were to die with, or before them, yet, those things which they ordained for the succeeding administration of the Church which they should leave behind them, in all essential matters, can be no otherwise construed, then as exemplary, and perpetual.  
Now if to this Text, we shall add the undoubted Commentary of the Apostles own practices, and to this Commentary, we shall super-add the unquestionable gloss of the clear practice of their immediate succeslors, in this administration, continued in Christ's Church to this very day; what scruple can remain in any ingenuous heart? but, if any one resolve to continue unsatisfied, in spite of reason, and all evidence of history, and will wilfully shut his eyes, with a purpose not to see the light, that man is past my cure, and almost my pity: The good God of heaven be merciful to such a miszealous obstinacy: Certainly, except all histories, all Authors fail us, nothing can be more plain than this truth; Out of them, we can, and do show, on whom the Apostles of Christ laid their hands, with an acknowledgement and conveyance of Imparity and Jurisdiction; we show what Bishops so ordained lived in the times of the Apostles; and succeeded each other, in their several charges, under the eyes and hands of the then living Apostles; We show who immediately succeeded those immediate successors, in their several Sees, throughout all the regions of the Christian Church; and deduce their uninterrupted Line, through all the following ages, to this present day; And if there can be better evidence under heaven, for any matter of fact, (and in this cause, matter of fact so derived, evinceth matter of right) let Episcopacy be for ever abandoned out of God's Church; But if these be (as they are) certain and irrefragable; Alas, what strange fury possesseth the minds of ignorant, unstable men, that they should thus headily desire, and sue to shake off so sacred, and well grounded an Institution!  
But I hear what they say; It is not the office of Episcopacy that displeases, but the quality: The Apostles Bishops, and ours, were two; Theirs was no other than a parochial Pastor, a preaching Presbyter without inequality, without any rule over his brethren; Ours claims an eminent superiority, whether in a distinct order, or degree; and a power of Ordination, Jurisdiction, unknown to the Primitive times. Alas, alas, how good people may be abused by misinformation! Hear, I beseech you, the words of truth and confidence; If our Bishops challenge any other spiritual power, than was by Apostolic Authority delegated unto, and required of Timothy, and Titus, and the Angels of the seven Asian Churches, (some whereof are known to us by name) let them be disclaimed as usurpers; and if we do not show, out of the genuine and undeniable writings of those holy men, which lived both in the times of the Apostles and some years after them, and conversed with them, as their blessed fellow-labourers, a clear and received distinction, both of the names and offices of the Bishops, Presbyters, and Deacons, as three distinct subordinate Callings, in God's Church, with an evident specification of the duty and charge belonging to each of them; Let this claimed Hierarchy, be for ever hooted out of the Church: And if the bounty of religious Princes have thought meet to grace this sacred function, with some accession of titles, and maintenance; far be it from us to think, that the substance and essential parts of that Calling is aught impaired, or altered, by such gracious munificence; And, although (as the world goes) these honours cannot balance the contempt of those eminent places; and that portion (which is now made hereditary to the Church) cannot, in the most of these dignities, (after all deductions) boast of any superfluity, yet (such as they are) if any man have so little grace, and power of self-government, as to be puffed up with pride, or transported to an immoderation in the use of these adventitious favours; the sin is personal, the calling free; which may be, and is managed by others, with all humble sociableness, hospital frugality, conscionable improvement of all means and opportunities to the good of God's Church.  
I may not yet dissemble, that, whiles we plead the divine right of Episcopacy, a double scandal is taken, by men, otherwise not unjudicious, and cast upon us from the usual suggestions of some late pamphleteers; The one, that we have deserted our former Tenet, not without the great prejudice of sovereignty; for, whereas we were wont to acknowledge the deriving of our Tenure, as in fee, from the beneficent hand of Kings, and Princes; now as either proudly, or ungratefully casting off that just dependence, and beholdingness, we stand upon the claim of our Episcopacy, from a divine original; The other, that, whiles we labour to defend the Divine right of our Episcopacy, we seem to cast a dangerous imputation upon those Reformed Churches, which want that Government; Both which, must be shortly cleared.  
The former had never been found worth objecting, if men had wisely learned to consider, how little incompatibleness there is in this case, of God's Act, and the Kings; both of them have their proper object, and extent: The office is from God; the place, and station, and power, wherein that office is exercised, is from the King; it is the King that gives the bishopric, it is God that makes the Bishop; Where was it ever heard of, that a sovereign Prince claimed the power of ordaining a Pastor in the Church? this is derived from none, but spiritual hands: On the other side, who but Princes can take upon them, to have power to erect, and dispose of episcopal Sees, within their own Dominions? It is with a King, and a Bishop, as with the Patron, and the Incumbent: The Patron gives the Benefice to his Clerk, but pretends not to give him Orders, That this man is a Minister, he hath from his Diocesan; that he is Beneficed, he hath from his Patron; Whiles he acknowledgeth his Orders from the Reverend hands of his Bishop, doth he derogate aught from the bounty of a Patrons free presentation? No otherwise is it with Episcopacy; which thankfully professes to hold at once from God and the King; Its calling, of God, its place and exercise of Jurisdiction, of the King: And, if it be objected, that both some former, and Modern Divines, both abroad▪ and at home, borrowing S. Ieromes phrase, have held the superiority of Bishops over Presbyters, to be grounded rather upon the custom of the Church, than any appointment of Christ, I must answer; First, that we cannot prescribe to other men's thoughts; when all is said, men will take liberty, (and who can hinder it?) to abound in their own sense: But secondly, if they shall grant (as they shall be forced) that this custom was of the Church apostolical, and had its rise, with the knowledge, approbation, practise of those inspired Legates of Christ, and was from their very hands recommended to the then present, and subsequent Church, for continuance; there is no such great dissonance in the opinions, as may be worthy of a quarrel.  
The second, is intended to raise envy against us, as the uncharitable censurers, and condemners of those Reformed Churches abroad, which differ from our Government: Wherein, we do justly complain of a slanderous aspersion cast upon us; We love and honour those Sister-Churches, as the dear Spouse of Christ; we bless God for them; and we do heartily wish unto them that happiness in the partnership of our administration, which, I doubt not, but they do no less heartily wish unto themselves.  
Good words, you will perhaps say, but what is all this fair compliment, if our act condemn them, if our very Tenet exclude them? for, if Episcopacy stand by Divine right, what becomes of those Churches that want it? Malice and ignorance are met together in this unjust aggravation: First, our position is only affirmative; implying the justifiableness, and holiness of an episcopal calling, without any further implication: Next, when we speak of Divine right, we mean not an express Law of God, requiring it upon the absolute necessity of the being of a Church (what hindrances soever may interpose) but a Divine institution, warranting it where it is, and requiring it where it may be had; Every Church therefore, which is capable of this form of Government, both may, and aught to affect it, as that, which is, with so much Authority derived from the Apostles, to the whole body of the Church upon earth; but, those particular Churches, to whom this power and faculty is denied, lose nothing of the true essence of a Church, though they miss something of their glory and perfection, whereof they are barred, by the necessity of their condition; Neither are liable to any more imputation, in their credit, and esteem, than an honest, frugal, officious Tenant, who, notwithstanding the proffer of all obsequious services, is tied to the limitations and terms of an hard Landlord. But so much we have reason to know, of the judgement of the neighbour Churches, and their famous Divines, that, if they might hope to live so long, as to see a full freedom of option tendered unto them, by sovereign Authority, with all suitable conditions, they would most gladly embrace this our form of Government; which differs little from their own, save, in the perpetuity of their ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or) Moderator-ship, and the exclusion of that lay-presbytery, which never, till this age, had footing in the Christian Church.  
Neither would we desire to choose any other Judges of our calling, and 
Jacobus Lectius Pre●er. Theol. l ●. vide Episc. by Divine Right. fol. ult.  the glorious eminence of our Church, so governed, than the famous Professors of Geneva itself; Learned Lectius for a Civilian, and for a Divine, Fredericus Span●emius, the now renowned Pastor, and Reader of divinity in Geneva; who in his Dedicatory Epistle before the third Part of his Dubia Euangelica, 

Obversatur mihi crebro grata ista Ecclesiarum vestrarum facies, ista in publicis pietatis exercitiis reverentia, &c.  
Et quamvis omnia illa regna abundent praesulibus eruditissimis, & Theologis summis, &c.  
Sive prolixi nostri erga ecclesias omnes Britanicas affectus, quarum praesules amplissimos, Pastores fidos, greges florentes in Domino suspicimus & amplexamur, &c.  
Quo Deo sua semper apud vos constet gloria, Serenissimo Regi vestro suum jus, praesulibus sua authoritas pastoribus suus honor, Eccles●is vestris omnibus sua sanctitas, sua tranquillitas, &c. epist Dedic. 3. Part is Dub. Euang. Anno 1638.   to the incomparable Lord Primate of Ireland, doth zealously applaud, and congratulate unto us, the happy, & (as he conceiveth) flourishing estate of our Church, under this Government, magnifying the graces of God in the Bishops thereof, and shuts up with fervent prayers to God for the continuance of the Authority of the Prelates of these Churches. Oh then, whiles Geneva itself praiseth our Government, and God for it, and prays for the happy perpetuation of it, let it not be suffered, that any ignorant or spiteful Sectaries, should openly in their Libels curse it, and maliciously brand it, with the terms of unlawful, and Antichristian: Your wisdoms cannot but have found abundant reason to hate, and scorn this base and unreasonable suggestion; which would necessarily infer, that not Christ, but Antichrist, hath had the full sway of all God's Church upon earth, for these whole sixteen hundred years; A blasphemy which any Christian heart must needs abhor; And who that ever hath looked into either Books, or men, knows not, that the religious Bishops of all times, are, and have been they, which have strongly held up the kingdom of Christ, and the sincere truth of the Gospel, against all the wicked machinations of Satan, and his Antichrist? And even amongst our own, how many of the Reverend, and Learned Fathers of the Church, now living, have spent their spirits, and worn out their lives in the powerful opposition of that Man of sin. Consider than I beseech you, what a shameful injustice it is, in these bold slanderers, to cast upon these zealously-religious Prelates, famous for their works (against Rome) in foreign parts, the guilt of that, which they have so meritoriously and convincingly opposed. If this most just defence may satisfy them, I shall for their sakes rejoice; But, if they shall either with the wilfully-deaf Adder stop their ears, or against the light of their own consciences, (out of private respects) bear up a known error of uncharitableness, this very paper shall one day be an evidence against them, before the dreadful tribunal of the Almighty.  
What should I urge in some others, the careful, peaceable, painful, conscionable managing of their charges, to the great glory of God, and comfort of his faithful people? And, if whiles these challenge a due respect from all well-minded Christians, some others hear ill, (how deservedly, God knows, and will in due time manifest) yet, why should an holy calling suffer? why should the faults (if such be) of some, diffuse their blame to all? Far, far we know is this, from the approved integrity of your noble Justice, whiles in the mean time, (Unless your just check do seasonably remedy it) the impetuous and undistinguishing vulgar are ready so to involve all, as to make innocence itself a sin; and (which I am amazed to think of) dare say, and write, The better man, the worse Bishop.  
And now, since I am fallen upon this sad subject, give me leave I beseech you, to profess, with how bleeding an heart, I hear of the manifold scandals of some of the inferior Clergy, presented to your view, from all parts; It is the misery, and shame of this Church, if they be so foul as they are suggested; but, if I durst presume so far, I should, in the bowels of Christ, beseech you, (upon the finding of so hateful enormities) to give me leave to put you in mind, of the charitable example of our religious Constantine, in the like case; you cannot dislike so gracious a pattern; I plead not for their impunity, let them (within the sphere of their offence) bear their own sin; But oh, forbid to have it told in Gath, or published in the streets of Ascalon; Your wisdoms well see, under what malignant eyes we are, of opposite Spectators; What a death it is, to think of the sport, and advantage these watchful enemies will be sure to make of our sins, 
Et nostris pinguescunt monstra ruinis. Jos. Isc.  and shame? What exprobrations, what triumphs of theirs, will hence ensue? These, and all other our cares are now securely cast upon your exquisite prudence, and goodness; The very mention of our fears, whiles ye sit, had need to crave pardon of presumption; But withal, to take down the insolence of those envious insulter's, it may please you to give me leave to tell them, that, however, in so numerous a multitude, there be found some foully vicious, (as there is no Pomegranate wherein some grains are not rotten, and even in twelve there is one Judas) yet, upon a just survey, it will be found, that no one Clergy in the whole Christian world, yields so many eminent Scholars, learned Preachers, grave, holy, and accomplished Divines, as this Church of England doth at this day; And long, and ever may it thus flourish, as it surely shall (through God's blessing) whiles the bountiful encouragements of Learning, and ingenuous education are happily continued to it; And the more, when those luxuriant boughs of disorder and debauchedness, are through just censures seasonably lopped off.  
But stay; Where are we, or what is this we speak of, or to whom? Whiles I mention the Church of England, as thinking it your honour, and my own, to be the professed sons of such a Mother, I am now taught a new Divinity, and bidden to ask, Which Church we mean? My simplicity never thought of any more Churches of England but one; Now this very dayeswiser discovery tells us of more; There is a prelatical Church (they say) for one; and, which is the other? Surely it is so young, that as yet, it hath no name; except we shall call it indefinitely, as the Jews were wont to style the creature they could not abide to mention, That other thing; And what thing shall that be, think we? Let it be called, if you please, the Church antiprelatical; but leave England out of the style; Let it take a larger denomination, and extend to our friends at Amsterdam, and elsewhere, and not be confined to our England: withal, let them be put in mind, that they must yet think of another subdivision of this division; some there are (they know) which can be content to admit of an orderly subordination of several Parishes to Presbyteries, & those again to Synods; others are all for a parochial absoluteness, and independence; Yea, and of these, there will be a division, in semper divisibilia; till they come to very atoms: for to which of those scores of separated Congregations, known to be within and about these walls will they be joined? and how long without a further scissure? Oh God; where do men stay, when they are once past the true bounds? But if it be so, that the prelatical part must needs make up one dividend member of this English Church; tell me, brethren, I beseech you, what are the bounders of this Church? what the distinction of the Professors and Religion? and, if the clients of the Prelacy, and their adherents, (whose several thousands are punctually calculated) be they who make up this prelatical Church, what grounds of faith, what new Creed do they hold, different from their neighbours? what Scriptures, what baptism, what Eucharist, what Christ, what heaven, what means of salvation other than the rest? Alas, my brethren, whiles we do fully agree in all these, and all other doctrinal and practical points of religion; why will ye be so uncharitable, as by these frivolous and causeless divisions, to rend the seamless coat of Christ? Is it a Title, or a Retinue, or a Ceremony, a garment, or a colour, or an Organ-pipe, that can make us a different Church, whiles we preach and profess the same saving Truth, whiles we desire (as you profess to do) to walk conscionably with our God, according to that one rule of the royal Law of our Maker; whiles we oppose one and the same common enemy, whiles we unfeignedly endeavour to hold the unity of the Spirit in the bond of peace? Oh consider, I beseech you in the fear of God, consider, whether these be the thoughts of the sons of peace, and such as are suitable to the charge, and legacy of our dear Saviour, and think seriously from what spirit they proceed; For us, we make no difference at all (in the right and interest of the Church) betwixt Clergy and Laity, betwixt the Clergy and Laity of one part, and another; we are all your true brethren; we are one with you, both in heart and brain; and hope to meet you in the same heaven; but if ye will needs be otherwise minded, we can but bewail the church's misery, and your sin; and shall beseech God to be merciful to your willing and uncharitable separation. Howsoever, I have freed my soul before my God, in the conscience of this just expostulation, and faithful advice.  
What remains, but that I pour out my heart in my fervent, and daily prayers to the Father of all mercies, that it would please him to inspire this Great counsel, with all wisdom from above; and crown this great meeting with the blessing of all happy success, so as it may produce much glory to his own name, much complacency and contentment to his dear Anointed, comfort to all good hearts, terror to his enemies, seasonable restraint to all insolence and faction, prevention of all Innovations; and lastly, a firm peace and settlement to this Church and commonwealth, and to all other his majesty's Dominions? Which God grant for the sake of the Son of his love, Jesus Christ the righteous. Amen. Amen.  
FINIS.