ENGLAND'S THANKFULNESS, OR AN HUMBLE REMEMBRANCE Presented to the COMMITTEE for Religion in the High Court of Parliament, with Thanksgiving for that happy Pacification between the two KINGDOMS. By a faithful Wellwisher to this Church and Nation. Wherein are summarily discovered, A main and most subtle Plot of the Pope and his Conclave against Protestancy. Their true Method and Policy how to undermine the same. The best and principal means of re-establishing the Palatin House, and preserving all Evangelicall Churches. As likewise, Three special Instruments of the public good in the ways of Religion, Learning, and the preparatives for the Conversion of the Jews.  
LONDON, Printed for Michael Spark Senior, dwelling in Green-Arbour, at the sign of the blue Bible. 1642.   

ENGLAND'S THANKFULNESS.  
Right Honourable,  
WHen I consider, what the Blessings are, which God hath of late bestowed upon this Nation, the end wherefore he giveth such things, the duty of thankfulness due unto him for the same, and the present occasion offered by his providence, which calleth upon every one of us, but chief upon you to discharge this Duty: I cannot contain myself, but needs must use with all dutifulness and humility this freedom, which I take to put you in Remembrance of that, which highly doth concern your farther settlement, in a safe, prosperous, and peaceable condition, which as from my heart I truly wish unto you, so I daily pray for it unto Almighty God. Give me leave then, because I have been, and will not cease to be instant to call upon him on your behalf, to call also upon you on his behalf; that you may be moved to call upon the rest of the Elders of this your Israel, to the end that some joint purpose and resolution may be taken, how to answer the merciful calling of your heavenly Father, by making use of the occasions offered unto you in this acceptable day of his kind visitation.  
You know that the Blessings bestowed upon this Nation are of no less worth, then is their spiritual & temporal life and liberty, and all the comforts belonging to the same. We see that the Gospel of Christ was in a manner lost; but now is found again. The Liberty thereof was wholly suppressed, but now is enlarged more than ever. The Gates of the Kingdom of Heaven were shut towards the State, but are now set wide open, and all the comforts and liberties of this present life, which no man enjoyeth freely, or could promise to himself hereafter in this Kingdom any more, are now miraculously by the free mercy of God restored unto every one, and will be, as we hope, transmitted unto our posterity, and continue many ages; so that whereas a little while ago, we were in confusion and disorder, now suddenly we find all composed in a comfortable condition: whereas we were all in woeful distress and anxiety for the sense of evils present, and in dreadful expectation of worse things to come; now we find our minds refreshed, and our spirits free from troublesome apprehensions, and our mouths filled with laughter: whereas we had all as it were, received the sentence of death within ourselves, like a people given over, and that by ourselves to work our own destruction; yet now behold we live, and instead of desolation, the breaches of old are repaired, in stead of confusion, the foundations are laid for many Generations to build upon, and in stead of fear, a great door of hope is opened to us, that we shall be firmly and fully settled in all abundance of peace and truth; when by your wisdom the abuse of our Christian Liberty in some matters of consequence shall be taken away, lest in many other things, by little and little it may turn into a licentious dissolution of all true Government.  
Now I beseech, you consider first, if any greater Blessings than these can be named. And then if ever blessings were more seasonably, more unexpectedly, more acceptably, and perfectly bestowed upon any Nation than these are upon us. But this is not all; for as the end in all things is better and more to be regarded then the means, so in these blessings the perfection of their excellency is the unspeakable goodness of Gods aim in giving them unto us. For God is the only good, he can aim at nothing but at himself, and himself: his chief aim is the manifestation of the glory of his good will to mankind in jesus Christ. Therefore I conclude that his end in pouring forth such great streams of Blessings upon you, is to impart himself wholly unto you, and to cause the glory of his goodness to shine forth powerfully in you and over you, through the Love which he beareth unto you in Jesus Christ. He doth intent then, that the world should perceive that there is verily a God in Heaven, who ruleth over all; That this God doth see the actions of all men, and considereth their thoughts, that he laugheth to scorn the counsels of the wise, and taketh the crafty in their own devices; that he executeth justice and judgement in the whole earth against the wicked, and showeth abundantly his loving kindness towards those that fear him, and hope in his mercy: That he is a God that can make at one instant, all the enemies of the Gospel to lick the dust like Serpents: That he is a God that readily pardoneth iniquity, and passeth by the transgression of the remnant of his inheritage: That he doth all this for his own name sake, lest it should be profaned amongst the Heathen; That he doth it to uphold the Kingdom of his Son in the Church of his election, and that he would have the world to take notice, that he who doth all this is our God, in doing all these things for us, and consequently, that we are his people, even a chosen Generation, called to be his servants, to propagate unto all the world the glorious goodness of his Kingdom. This then is your great felicity and glory at this time, that by the means of your deliverance you have a Call from God to impart unto others the knowledge of the perfect and acceptable will of God towards the children of his Kingdom; that all may find and taste with you through the communion of Saints the unutterable sweetness of his love, and his truth, of his faithfulness, and of all his gracious goodness.  
From whence it may easily be gathered what the duties are, which in thankfulness you own unto him. For that which we know he will have us to intent in the work of his service, that is our duty to resolve upon, and take in hand. Now if we are not altogether destitute of the life of God, we must needs know, find, and feel in conscience, that he will have us to intent to show ourselves his servants; that is to say, to dedicate ourselves wholly unto him. So that from henceforth we should not any more live as private men of this world unto ourselves; but should offer ourselves by all rational endeavours as a living Sacrifice unto him who hath so mercifully and miraculously saved us, so highly honoured us with such a Calling, and now maketh the glory of his Love so evidently to rest upon us. Here then the question is to be made concerning you (for it lieth more upon you, then upon others, to take this matter publicly to heart) what should you do for the propagation of God's glory? wherein should ye at this time intent to do him service, that you may show yourself dutiful and thankful? Give me leave to show you how you shall be able to resolve this quest. Consider then with yourselves what your abilities are: where they can be employed, with best advantage: and what opportunity you have to settle upon the work at this time.  
Your abilities are two fold, Nationall and Personal: your Nationall abilities are supposed to stand; First, in the abundance of all manner of men, fit for all kind of employments subordinate unto God's service. Secondly, in the plenty of outward means and helps, whereby these men may be comfortably maintained in any task, which may be laid upon them. So that to make these abilities profitable, there is no more requisite, but to set those that are now idle a work, that their Talents may be useful unto the Commonwealth of Israel in a public way. And this may easily be done, if you recommend unto them some task in a work of a public and profitable nature; and use means to join in one way towards the same scope all their endeavours. For this will be requisite that the business which shall be intended may be done effectually; and to some good purpose. As for your personal abilities to intent public works, and set others upon them, they stand, first in the soundness of your judgements to discern the objects fittest to be undertaken, and to make choice of persons ablest to be employed therein. Secondly, in the Authority and place, wherein at this time God hath put you, whereby you have power not only to recommend the undertaking of public works to men of able parts, but also to ordain and name that which should be done, to order the manner of doing it, and to give encouragements towards the performance of the duty. These are all eminent and excellent abilities, which ought not to be without use, like the unprofitable Talon, that was hid in the ground. Therefore they should be set a work there where they may become most advantageous to the Kingdom of our God.  
Now we know that there a thing is most useful, where the effects thereof may be extended unto most men for their best advantage in the best things. For seeing our goodness, 
Psal. 26.2, 3.  as David saith, cannot be extended unto God himself, but only unto the Saints that are on earth, and to the excellent ones, in whom should be all our delight; Therefore you should look upon the State of the Church of God on earth to improve the use of these your Talents towards it in the communion of Saints; that all the Members of his Church, as well those that make profession openly of his truth, as those that in secret belong to his election, may receive benefit by your means in the way of public edification.  
Here than I mean by the Church of God chief and in the first place, those that are called Protestants, and then also all other Christians, that may be disposed to embrace the same truth which they profess.  
Now, by Protestants, I understand those men who have protested against Popery for the truth's sake, and desiring to be ruled in Faith, and practise only by the will of God alone, have renounced all Doctrines, and traditions of men, and all superstitious Ordinances of worship, which God hath not revealed in the holy Scriptures. And I conceive to be useful unto these men, and in this very thing (which is the fundamental property of their standing) is to pitch upon the best object that can be taken in hand for the advancement of the Kingdom of God; and you may be sure, whatsoever you shall intent to do towards others in this kind it will redound, as well in the very undertaking, as in the progress, and chief in the event, unto your own benefit and advantage. For if you sow to the spirit in the Kingdom of Christ, you shall reap of that spirit the fruits of that Kingdom, even life everlasting. And if your endeavours be not stinted to such particulars, as do concern yourselves alone; but be as the spirit of Christ is without partiality, bend to the universal good of the whole Church; then the fruits of those endeavours by the working of the same spirit, will first rest upon your own Commonwealth, and from thence be conveyed unto all the rest. Whatsoever than you mean to rectify; as being amiss, or to make more complete, as being defective within your own Body; if you settle a course to do it in an universal way, which shall be free from all partiality, you shall in doing good to many, benefit yourselves to the full. For as a Conduit-pipe is filled with the water which is conveyed from the Fountain unto a common receptacle; so it shall be with you, if you aim not at yourselves in the use of your Talents, but at the common good of many. God will make you his Conduit-pipes of Grace, and you shall be first filled with the fruits of his Blessings upon your labours, and then also be fitted to transfuse the same unto others. But if you neglect the universal aim, & choose another more particular proceeding, then is appliable unto other Protestants, you shall be found unprofitable unto the Church of God, undutiful in the communion of Saints, and withal, either perhaps fail of your purposes, or if you gain them, yet remain in a case no better than you were in before, because in so doing you shall go at a venture, and changing one particular way for another, find perhaps no rest in both, at least you shall not be sure to find any rest before you have made a trial. But if you would make sure work, choose the way which cannot fail to bring us at last unto a full Reformation. Choose God's way, for he is the Author of all perfection, and in following it, you shall be sure to gain your purpose, through his Blessing. God's way doth abstract and raise our spirits above all self-seeking intentions, and out of his own way he doth not accompany any man's undertake with a Blessing. But even as he hath called us unto Christian liberty, not that we should use our liberties to serve ourselves, but that we should serve one another through Love: not that we should seek our own profit, but the profit of many for edification: so he doth pot send forth his Blessings, but upon the undertake which are ordered according to this Rule. Pardon me if I seem to press this point somewhat home, and to dwell upon it; For there is a necessity in it, to raise your thoughts beyond yourselves if ever you should be profitable unto yourselves, or truly thankful unto God for all his benefits at this time bestowed upon you. For as God is not the God of one man alone, but of all; so he giveth not his gifts unto any one in particular, but by every one unto all. Thus also he is not the God of one Church, People, or State alone, but of all: and therefore when he giveth unto any Church, State, or Nation, extraordinary Blessings and Deliverances, he doth it not, that they should enjoy the same by themselves alone, and live at their ease without the care of others; but rather that they should impart and dilate his goodness unto their neighbours, that by the communication of his Graces unto many, manifold thanksgiving may redound by many unto his glory. And the more this Sacrifice of thanksgiving shall be offered unto God on your behalf by others, the more his blessings will be increased and multiplied upon your own heads. Now the more you help to enlarge and disperse his goodness; the more this Sacrifice shall be offered: But if you should go about, as it were, to engross his good gifts, and make them peculiarly your own; they will vanish & be taken away from you, even as fire shut up without a vent is quenched. There is then a necessity in this, that you resolve upon a larger aim, then that which is only useful unto yourselves in your particular Commonwealth. And when you have looked on all sides beyond yourselves, you shall find none so near, as these whom I have named, to be the fittest object of your charity, even your Brethren the Protestants. Not that I would have any that can partake of the Grace of God by your means excluded or neglected: (for we must suffer the Sun to shine upon all) but I would have you to aim at these expressly, because I know that you are more obliged to extend your bowels unto them then unto others, because they are more capable of the increase of God's Kingdom by your influence, than others are; because they have more need of the assistance you can give them, than others have: and because through the communication of your good things unto them, all the rest may be more benefited, then if you should at once set your mind alike towards all indifferently. For in these respects they ought to be ranked in the first place before all others in your intention. Seeing the whole world would be a scope too large to be embraced as one time: and Papists cannot be dealt withal in this nature, nor is it wisdom to grasp too much at first, lest nothing be taken hold of, and the burden exceed your strength. But the state of Protestant Churches is an object proportional unto your Talents and most fit to receive the Testimonies of your thankfulness; and yet the duties which ought to be performed towards those, should be such as in due time may be dilated unto all, not only Christians, but even Jews and Pagans, that the Kingdom of Christ may have a full progress, until? he possess all Nations, and the ends of the earth for his inheritance. For except our endeavours come home to this end at last, and be made fit to watch it; we do nothing to any purpose, but labour in the fire, as it were, for that which shall be consumed, when his Kingdom shall appear. But here the question will be, what are the endeavours which may reach thus fare from Protestants unto all men in the Kingdom of Christ.  
To which, that I may answer, I must suppose, that if Protestants were but united so fare as to leave crossing one another, as hitherto they have done, and could be made to draw one line in the ways of propagating Humane and Divine knowledge, that then they could easily ferment throughly the rest of the world with Learning and Reformation. For they being so great a party, as they are, and having so much commerce with all the Nations of the world, as they do, it would be easy for them to work first upon the rest of Christians a more perfect Reformation, and then to propagate towards all other men the helps of Learning and Religion, which may be much bettered and improved above what now they are; if some real assistance were given to such as elaborate the ways thereof. Now, that they may be so fare united and be brought to draw one line in the ways of Knowledge and Reformation, the possibility hereof may be made manifest by the principles of their States, by the plain tenor of their public profession and practice, and by the preparatives of their union already, fare advanced both in Religion and Learning. The principles of their State are to maintain the Right of Magistrates as well over Ecclesiastical and Civil persons, as in all affairs of a public nature concerning the outward profession of Religion, and to stand to the Liberty wherewith Christ hath made them free in the profession of the Gospel, and the Government of their Churches within themselves.  
The tenor of their profession is to be seen in the public Confessions of their Churches, which are not different one from another in any fundamental matter, and their practice of Reformation is very evidently settled upon the same grounds of public Edification, and of opposition to Popery; so that it seemeth not to be a hard matter to bring them (being already so fare united) to leave jarring about matters not fundamental, and crossing one another for things of no necessary consequence. And so much the rather this may be done, because the preparatives to bring them from the cross course wherein hitherto they have walked both in Learning and Religion, have been in agitation these good many years not without some profitable and effectual disposition, wrought upon both sides towards a better intelligence of each other in these matters; which in due time may be made very evident unto your Wisdoms (if this motion be not altogether slighted and neglected) in many particulars, whereof I will not make any mention at this time. Only the endeavours themselves whereby this great good may be brought unto the state of Protestants, must here be named somewhat more distinctly, and they are but two or three.  
The first is concerning their Schools, and the learning to be delivered in them, to bring the constitution and frame of their Schools, and the matter and manner of delivering Learning and teaching virtue therein to a true and fundamental Reformation, which may facilitate towards the younger sort the perfect ways of education, and towards the more ancient the true advancement of Sciences, which my Lord of Saint Albans hath wished and saluted afar off.  
The second is concerning their Churches and Churchmen; that a better correspondency may be brought to pass amongst them for their mutual edification in the the truth of Religion, and for the taking away of Scandals, which hinder greatly the propagation of the Gospel of Jesus Christ. To which two endeavours, if a third were added, namely, A care to make Christianity less offensive, and more known unto the Jews, than now it is; and the Jewish State and Religion as now it standeth more known unto Christians: it could not but prove a great means in due time to advance the truth of the Gospel, and help mightily to consume and abolish the man of sin, who is as the main hindrance of their conversion, so of all other true Reformation and saving knowledge. The Jewish Nation is neither the smallest Nation of the world in number, nor in respect of God's Counsel revealed concerning them, the smallest of esteem, although hitherto very little regarded. Therefore also in the thoughts of advancing God's Kingdom, which now we make bold to press upon you; we think it very expedient that they should not be forgotten, but rather taken up in the care of building up Protestants within themselves: because none are fit to deal with them to bring them to Christ, but Protestants. This than ought to be a special part of the endeavours of Protestant Reformation, to perfect within themselves that part of knowledge and learning, which is necessary to prepare a way for their conversion. Here you see the objects most fit for your abilities to undertake; most profitable, if not altogether necessary for the Commonwealth of Israel in general, and your own state also in particular; most honourable, commendable, and laudable in respect of the thankfulness you own unto God for all his blessings upon you, and no ways difficult to be advanced in some good measure if a right and real course be taken without worldly ends and by-respects to do what may be done for the public at this time therein.  
If now you ask, what may be done at this time by you herein? I will tell you first the occasion that put me upon these thoughts, and then that which I would entreat you to do. The occasion that put me upon these thoughts, was the consideration of some things, wherein I thought I saw a special providence of God: namely, that at this time should be brought together into this Kingdom (and that in some sort against most of their own intentions) three men, that have been these many years without outward helps and encouragements very diligent to work out the three tasks afore named, merely through zeal to God's glory, and for the good of protestancy and true Christianity. Two of these men I suppose are so well known, 
Mr. Dury.  that I need not to name them: he that hath prosecuted the Ecclesiast call business, having been here already five or six months, to sue for help in his work, wherein he getteth none, is ready to be gone from hence, and to leave you, although he minds never to leave his negotiation. He that hath applied himself to the work of Reforming Schools, 
Mr. Comenius.  and perfecting Pansophicall studies is lately arrived here; somewhat backwardly, and besides his own intention: yet at the earnest persuasion of others, who have invited him for love to your State he is come. The third man whose studies and conversation hath been these twenty years wholly spent amongst the Jews of the East, 
Mr. Rittargel.  and some of the West, to know all the mysteries of their learning, and what course may be taken for their conversion, who speaketh their language more readily than his mother's tongue, and who is perfectly versed in their Authors, is come hither by a mere providence; wholly against his own purpose, and without all men's expectation that knew him, having been evil entreated by the Dunkirk, and rob at Sea, whiles he was going to another Country. The consideration then of these three men's meeting together so unexpectedly at this seasonable time, did move me to think that God might have some purpose in it to keep the first here so long, till the other two should be drawn to meet with him; that they all three might confer and join counsels and endeavours together to advance the public good; with some relation and help of one towards another: For so I find that their spirits are led and really bend to do; which when I saw, I fell into sad thoughts over this age, conceiving it to be a matter of great grief, that such public works and so profitable instruments therein should have been so little regarded all this while by those who are so able to advance such enterprises, and could so easily set these men apart for their proper undertake. Therefore in continuance of these sad thoughts, I fell upon the contemplations of God's favours unto this State, at this time, whereby it is as it were new begotten again unto the world of Nations; and so conceiving you exceedingly bound to advance the glory of your God, my zeal did kindle a resolution within my breast to embolden myself, to put you in remembrance of this duty, which hitherto hath been mentioned, beseeching you that you would lay it to heart, and suffer this word of exhortation to take place, for the public, and your own welfare.  
But still you may say, what should then be done? for hitherto we see not what is required of us to give assistance unto these intentions.  
If then I should speak my mind, I would advise and entreat you to countenance these endeavours, at least so fare, as to desire these Gentlemen whilst they are yet here together, to set down each of them in writing their counsel concerning the means and ways of bringing that to pass, which so many years they have endeavoured to prepare and advance, that when you shall perceive what their experience upon good grounds will advise to be done in these excellent works, your godly zeal and prudency may judge and resolve how fare either to undertake the business, and make them your own, or otherways to give assistance, countenance, and encouragements unto the Agents thereof; that they may without difficulty, more readily and comfortably proceed therein hereafter.  
I am loath to enlarge myself any farther in this discourse, lest I should seem to be presumptuous and tedious; yet because it is a thing most important unto all Protestant Churches, therefore I am not able to restrain, but of necessity must add some farther considerations to induce your zeal, not to despise this matter; or to neglect it, although it be thus suddenly and abruptly proposed. The considerations shall be few, because I will not now mention that which might be largely insisted upon: How beneficial the fruits of these endeavours would be unto yourselves: What great need there is in this Kingdom of the Reformation of Schools, for Languages and the Liberal Sciences: What dangers there are of irreconciliable breaches and divisions about matters Ecclesiastical; for the composure of which these undertake will serve: and what defects there are in all the parts of humane and divine learning both here and elsewhere: which may be supplied by these means; if they be entertained and made use of. Nor will I amplify the laudablenesse, the honour, and the credit of undertaking such a work, which will redound unto you whatsoever event thereof be.  
But I will present unto you besides these religious, profitable, and generous motives, some reasons of State which I think should induce you to countenance these undertake. For consider the plots of your adversaries, consider their working here at home against you, and their intentions abroad: you will confess this, wherein your Adversaries greatest advantage against you is; that chiefly therein you ought to meet with them, to take that weapon out of their hand. Now herein is manifestly their greatest advantage, that they can easily divide you amongst yourselves at home, or keep you from having any friendly relation to other Protestants abroad, therefore it would be wisdom in you to disappoint them of both these intentions; and to do this really, nothing can be imagined so fit as to entertain effectually these purposes.  
I suppose this State is willing to take the Palatin cause in hand to some purpose. But how shall this be done? Shall it furnish the Prince Elector with an Army, and repossess him in his Lands? Suppose this were done; yet the Palatin cause is not gained, for the true Palatine cause is not the recovery of Lands, but the estalishment and conservation of the Protestant Religion and Liberties in Germany. If this cause be gained, the Palatinate cannot be lost unto the house of Palatine. But if you gain not this cause, although the Palatinate were never so much regained this year, yet the next year the cause of Religion and Liberties being still lost on the Protestant side, a new quarrel will be made, and all that was gained will be lost again. What should then be done to gain the cause? Take the answer from God himself. This is the word of the Lord unto zerubbabel, Not by might, nor by power, but by my spirit saith the Lord of Hosts. The might and power which may be used, may perhaps regain the Palatinate, but the effects of God's spirit must gain the cause, that is, establish Protestancy in Germany, for which the Palatine house doth suffer. So then, to maintain this house in Germany, mothing can do it but the cause, and to maintain the cause, nothing is so fit as to reconcile their divisions about matters of Religion, and to reach forth unto them as soon as may be the ways of Educating their children in the true principles of Divine learning, and of reforming the defects of Sciences in those that are come to riper age. This endeavour will make you truly considerable amongst foreign Protestants, and breed a common interest betwixt you and them, which all the devices of your adversaries will never be able to dissolve. This endeavour will disappoint all their plots both here and there in due time, and make the cause which they fight against invincible; because God will stand for you in it, seeing it will be his cause, and not yours, if thus you take it in hand. Another consideration may be taken from the resolutions determined in the Papal Conclave, which now are set a-work, whereof the dangerous effects here in Great Britain are already discovered, and by God's Grace thus fare disappointed. But elsewhere in France, in Polonia, and in other places are breaking forth. These resolutions are the same which in former times have been practised with good success against the Hussites in Bobemia, for when they found that by violence of war they could not prevail against them, they took another, and more friendly course to deal with them by Treaty, wherein they transacted (by yielding certain easy conditions) with some that were not the soundest, but the greatest part, and then prosecuted the rest by force, constraining them to yield to that which others had consented unto. This same counsel is now a foot, and hath been practised towards us, and is still prosecuted towards others by amiable treatises, wherein they have dealt underhand by Agents and Emissaries towards all parts with the leading and most considerable men of the Protestant party to dispose them unto a friendly transaction of debates by a mutual yielding in some matters whereunto they profess themselves to be inclined.  
This was gone so fare on amongst such of our Leaders, who took upon them to rule and unrule all for the making up of this agreement without consent of their brethren, that it is a great miracle from Heaven that their counsels have been so speedily without more disturbance disappointed. This is now manifestly agitated in France, where the Card. de Richelieu doth set publicly his Emissaries a work towards Protestants to incline them to a transaction; and this hath in Germany and Polonia been practised by divers, but chief by one Valerianus Magnus, who is the principal negotiator of that business in these Quarters, where the King of Polonia and the Emperor do furnish him abundantly with all means and assistants to entertain correspondency to that effect. His scope is to discover what the most important grievances are of Protestants against Popery, that when they are known a course may be resolved upon to yield unto a Reformation thereof Salvo jure & honore Pontificio, by some general Council which the Emperor should call, with the consent of other Princes. This plot is of late strongly prosecuted, and how fare, upon what pretences, by what grounds, to what purpose and issue, all Protestant Princes by their chief Counsellors have been dealt withal; may be gathered from circumstances and carriages of affairs, which need not to be mentioned in this place. But it sufficeth to know that the plot is still in agitation, and that it will at least tear the Protestant Churches more and more to pieces, which in end will be their utter overthrow, if no course be taken to prevent the effect thereof.  
Now, if need were, it could be made good at large, that no course can possibly be taken to do this better, then to make speedy use of these preparations, which God doth offer to reconcile Protestants fundamentally amongst themselves in matters Ecclesiastical and to sow the seeds of true Human and Divine reformed learning in the understanding of their Scholars both young and old. True it is, that this latter kind of remedy against the danger of their plot is slow, but yet it is the only sure one, whereby in end it will be infallibly disappointed, because there is no true way to maintain Religion but this: in the mean time the matter of correspondency for to reconcile Ecclesiastical differences may instantly be effectual and useful, and will be of necessity to be used without delay. For if the Papal faction can bring either by fair or foul means any considerable party of the Protestant Church any where out of Germany to yield unto the plausible proposals which they intent to make; or but to listen to any treatises which the Pope will salvo jure suo, suffer the Emperor to institute before they can come to correspond one with another, and settle some agreement about their fundamentals in Religion; I say if the Papists can effect this any where before this be done amongst Protestants, they will be able to constrain the weakened party of Protestants in Germany, and in France also, to yield unto what they list afterward, by gaining a better pretence of quarrel against them, than ever as yet they have had, and having mastered the great Body of Germany, where first Protestancy begun, they will subdue by little and little, all the rest at their leisure. But if we can take a course to make Protestant Divines correspond one with another to settle matters belonging to their fundamental agreement in Evangelicall truths; then we shall be ready to treat with them any way at a free Council, if it can be called, and by the grace of God they may be beaten at their own weapon, and confounded by their own plot.  
Now then seeing this is a most certain truth, that this is their plot; and that it cannot any other way but thus be disappointed: seeing also you know that this is so, not only by this slight invitation, but by your own observation; if therefore now you should neglect the opportunities, which God doth put into your hand to prevent so great a danger when you are able; and without trouble easily can do it; If I say you should now neglect this Duty, you shall not be guiltless; but have much to answer for unto Him, who perhaps hath given you this great deliverance only for this end, that you might be herein steadable unto his afflicted and persecuted Churches. But if you should not at all care to prevent this danger, God is able to send deliverance another way; and you and your houses will not escape the judgements denounced unto those that stand not up for the Lords cause, to help him against the mighty.  
The last consideration may be taken from the apparent works of God in the world at this time, who evidently doth intent to bring forth a new birth of States in Europe: for what else can become of those sudden great, and mighty changes which he bringeth upon these Nations; and chiefly upon the aspiring State of Austria? Now in these great changes of States, to think that the outward condition of the Church will remain the same, is to deceive himself against the experiences of all ages, and to take no notice that God doth all that is done in this world towards States, only for to prepare the means of advancing the Kingdom of his Son unto its perfection: for certainly Babylon must fall; and therefore as you have eyes to see the works of God, and minds to consider the operation of his hands; you must needs perceive that the Church also is travelling in her pangs to bring forth the Manchild, who should rule over the Nations, when they shall be quieted. Now than if you will neither be as a barren and unfruitful member of the Church to bring forth nothing after so great a shower of Blessings; nor as an unmerciful Midwife to withdraw your hand from helping the Church in her pangs, when you are able without trouble to yourself to further her in her delivery (for behold the eyes of all other Churches, and chief those of Germany are upon you, and require help at your hands;) if therefore I say you will neither be found to be barren within yourself; nor cruelly unmerciful towards your sister Churches, you must needs lay these endeavours seriously to heart, which I have thus freely, as in the presence of God proposed unto you. Believe it, I am free from humane respects, God is he that trieth the hearts, therefore I take him to witness, that all the interest I desire to have in this matter, and all the aim I have in it, is merely the discharge of a good conscience; first towards him, then towards his whole Church, and lastly towards you, for the blessing of your present deliverance, whereof I am also participant, although I am afraid it will not prove in end a Blessing, except those effects be wrought out by it.  
Thus than I have performed on my part what at this time I am able to do in this duty as a testimony of my thankfulness unto God on your behalf, that you may (all whom it chief doth concern) be provoked also to do your duty towards others according to the ability which God hath given you in your places; entreating you that you would take my earnestness in good part, and not think it a bold importunity; but rather an effectual zeal to God's glory and your own happy State, the continuance, the increase, and the full confirmation whereof as I do wish from my heart, so I shall never cease by servant prayers unto Almighty God, and by the best abilities which his Grace shall supply unto me, to procure the same. Thus I take my leave, beseeching the Lord to rule in this matter, and in all other things, to his glory, all your thoughts and consultations, Amen.  
FINIS.