THE principal 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 ye be perfectly joined together in the same mind, 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 worshipful, and Right Worthy, the Members of the High, and Honourable Court of PARLIAMENT.  
In especial, In regard of a more especial Engagement, To the Right worshipful 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 worshipful, and Religious Senators; 
I know, that to the aid, and furtherance of some great enterprise, and design, there is more required then Wishes and Desires; and therefore (as to the building of the Lord's House, every one brought some thing, according to his ability, so) to the Prosperous success, 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 lies in our power; that is, both in zealous, and fervent calling upon God for you, and in a modest, and humble informing, and advising of you.  
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 myself, the necessity, and excellency of the theme, (for the furtherance of your Christian consultations, and deep designs) and that none as yet have tendered 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 enconiums in commendation of that religious Amity and Unity, which should shine, and show forth itself, in your Honours; but only give you a short hint of the necessity, and excellency thereof, and then refer your Honours to the pious consideration of the Treatise 
Andrea's Alciatus, Lib. Emblem. pag. 144.  itself.  
An Emblematist, by an acute emblem endeavours to show, the excellency of Unity, Unanimity, and mutual accord, and aid, in those who are joined in Commission together, for any public good. His impress, or emblem is, Diomedes, and Ulysses, the two Grecian Worthies; The former whereof be supposeth to be wise, politic, and prudent, able to advise, counsel, contrive, and manage a war; and the latter strong, courageous, and bold, yea able to achieve any feazible enterprise. 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 emblem is expressed in these verses:  
Viz.  

Viribus hic praestat, hic pollet acumine mentis,  
Nec tamen alterius non eget alter, open  
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, conjoined are,  
Then crowned victory doth follow war.   
I have so amply, amplified, and applied this emblem, in this discursive Petition presented to your honour's pernsall, that I will wholly here balk the application thereof.  
That the Treatise dedicated unto your Honours, might carry the more weight, the Dedicator being of small worth; I have not stolen a Coal from the Altar, but borrowed a sentence from Haven, (of Him, who spoke nothing but Golden Sentences, and unto whom Kings, Princes, Peers, and the mightiest monarchs 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 saviour's 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 cloth) 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 always pray for your Persons, and proceedings, and all that concerns you, and acknowledge himself ever,  Your honour's most humble, and observant, Orator, RICH. WARD.  

THE principal 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 worshipful, 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 mind 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 myself, considering the worth of those, to whom I write, and the unworthiness, and weakness 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 myself. 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 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, than it is for a scholar to force his Genius, or to handle a Subject, juvità Minerva; I will therefore make no more excuses for myself, but pass from the Apology to the proem.  
CHrist being to give up that body to death, for our redemption, 
Context.  which he took in a human life, for our sins, before his now approaching end, fore-arms his Church with a fourfold warning; to wit,  
I. An exemplary document of Love, and Humility showed in washing his Disciples feet, Chap. 13. 1. &c. And.  
II. A prophetical 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 God's 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 general, 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.  
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 occur, and offer themselves to our consideration, Viz. 1. Who prays? 2. To whom he prays? 3. For whom he prays? Viz. 1. Of what nature they are for whom he prays? 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 principal; That all Christ's members may be one, and conjoined in one holy, and spiritual bond of Unity. But before I show the nature of this Union; I will resolve a Question or two, for the better understanding of the Text.  
How many ways are things said to be One, that our Saviours 
Question. 1.  here prays, That his children may be One?  
Things are said to be One five manner of ways; to wit, 
Things are said to be One five ways.   
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 faithful are one in Christ.  
And thus our Saviour prays, That his children may be One.  
How many ways may One thing be made of Many, that our Saviour here prays, that his children, who are Many, may be made 
Question 2:  One?  
One thing may be made of Many, six manner of ways; as 
One thing is made of Many six ways.  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.  
3. By Alteration, When the first perfect form is altered; as of many Grapes is made one vessel of Wine. And  
4. When one thing is made of matter and form; as Utensils, and the like artificial things are. And  
5. When one thing is made of a Subject, and an Accident, as a painted wall. And  
6. By a spiritual, and mystical conjunction; and thus the faithful who are Many, are made One.  
How many ways is this word One taken?  
One is taken ordinarily three manner of ways; to wit, 
One, taken three ways.   
First, For an eminent, or singular dignity, John 10. 30. And 
Question 3.   
Secondly, For the minds undivided simplicity. And 
Answer.   
Thirdly, For a multitudes aggregated community.  
The first, Unity is superior, and is to be admired.  
The second is interior, and is to be imitated.  
The third is exterior, and is to be aggregated, and heaped together.  
The first Unity is of highest dignity.  
The second is of the mind's simplicity.  
The third is of a joint, and Christian fraternity.  
The Text speaks of the Last, in which sense Unity and Unanimity 
Unity twofold.  is in a manner the same; and is twofold; to wit,  
1. Aggregative, And is so called, because it consists of many persons added, or joined together in one Assembly; and thus any national Church is One; that is, One in profession, as many members joined together, make one body. And  
2. Compositive, When not only many are joined together in one Assembly, and profession; but also in mind, 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 twofold.   
First, There is Unity in error, conspiracy, blood, and wickedness: 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.  
Secondly, That holy Union whereof our Text speaks, is two 
Answ. 2.  several ways 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 mind and opinion. Or 2. In heart, and affection. Both which unions are found in 2 Cor. 13. 11.  
From these two distinctions, come three sorts of boly union, 
Three sorts of holy Union.  viz.  
First, of opinion; and is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 1 Cor. 1. 10. One mind 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. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 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, only 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 mind 
a 2 Cor. 13. 12. : which the Apostle expounds, to think all one thing 
b Philip. 2. 2. , and to speak all one thing 
c 1 Cor. 1. 10. , and to be knit in one mind and judgement 
d 1 Co●… 1 10. , and to be of one mind 
e 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 eternal truth, which we have heard and learned of Christ, and hath been taught by him, as the truth is in Jesus 
f Eph●…s 4 21. . This is called, that F●…rm 
g Rom. 6. 17. , or Pattern 
h Tim. 1. 13. , or M●…uld 
i 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 mind, and unanimous fight for that faith of the Gospel 
k Philip 1. 27. .  
In whom should this holy union especially shine, and show itself? 
Quest on.   
First, in general 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.  knowledge, and the people are to seek the Law (which is but One) at their mouth 
l Mal. 2. 7. .  
Thirdly, In all spiritual or ecclesiastical lawgivers, and 
Answer 3.  all pious public Assemblies, convened for the good of the Church. And these especially must be One, both in wind, opinion, and judgement. But of this more amply afterwards, in the second use. I will now apply, for methods sake, the point propounded.  
Is it so, That all true Christian should adhere unto that union 
use 1.  of Doctrine, with an unanimous consent, which is according to the truth of the Gospel; then all authors, 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 dissensions 
m 1 Cor. 11. 18. , entreating them to admit of none amongst them 
n Cor. 1. 10. ; no though an Angel from Heaven should preach otherwise unto them 
o Gal. 18. : And grievously reproves them who forsake the fellowship, which we have among ourselves 
p Heb. 10. 25. . Mark how fearfully he adjureth us, to observe them diligently, Which cause dissensions, and offences, contrary to the Doctrine which we have learned. And wherefore? To follow them; Or favour them? No, but as Snakes, and Adders 
q Canep●…ius & Angue. , to avoid, and eschew them 
r Rom 16 17. , to stop their mouths 
s Tit. 1 10. , and to have no society or fellowship with them, that they may be ashamed 
t 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 dissensions, 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 dissension, and disturbers of the 
1. Sowers of discord are not of God.  peace of the Church, by introducing of errors, heresies, schisms, sects, and superstitious practices thereunto, are not of God: and therefore let them not stand. We read of a contention between Scotland, and Ireland, about an island 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, than Scotland should enjoy it, but if it died, Ireland. Thus if we be of God, this Snake of discord will die in our hearts; but if it be nourished. ha●…boured, and live there, we are not his. And therefore, let all God's 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. 
a 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 
b 2 Ioh 9 0. . All lines the further from the centre, t●…e further disjoined; the nearer to it, the nearer united. Now this centre, is the God of truth, and this union is the truth of God; and therefore let your Honour approve your love unto God, by your study and care to preserve his truth.  
Secondly, These Sowers of dissension, and Broachers of division 
2. Sewers of discord, rend Christ's Coat.  in doct●…ine, rend Christ's seamless Coat 
c John 19 23. , yea Christ himself 
d 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 
e Matth 27 51. ; even so, these men (with a contrary event) would rend in pieces the Tabernacle of Truth, to readmit old and antiquated superstitions. And therefore let your Honours have a special eye towards them, and care to prevent them.  
Thirdly, As dissensions are fruits of the fl●…sh, 
f Gal. 5 20.  So they that 
3. Sowers of discord are fleshly men.  maintain, and broach them, are fleshly minded men; 
g 1 Cor. 3 3.  And such as the Church of Christ disclaims: If any list to be contentious, we have no such custom, neither the Churches of God. 
h 1 Cor. 11. 16.  Nay, they a●…e instruments of the devil, that envious one, That sowedtares in the field of God. 
i Matth. 13. 25.  For this is Satan's chief policy, when by the seed of the Word, (as by Cadmus his teeth or Deucalion's 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: 
k Gal. 5. 15.  Thus he threw bones of dissension between Lutherans, and Zwinglians; and since between Separatists and Conformitans; knowing that a Kingdom divided, cannot stand 
l Matth. 12. 25.  And therefore let your honours seriously labour to suppress such satanical 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 soldiers, and slaves, deceivers and deceived 
m 2 Tim. 3. 13. ; those who take captive simple souls, and those who are taken captive by him a●… his will 
n 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 
o Eph. 4 14. ; nor those Passives, who are carried about with v●…ry blast of vain doctrine; but be yourselves Deponents, casting away ●…ut of our Church, every thing that presseth down 
p Heb 12 1. ; and thi●… 〈◊〉, and cogging of men, whereby they lie in wait to d●…ceive 
q Eph 4 14. ; punishing those who Satmically deceive; pitying 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, dissension, and jars in 
5. Seedes-men of dissension, are the Churches worse enemies.  Religion, are the most desp●…rate enemies the Church and commonwealth have. The trojans had tw●… great enemies, Achilles, and U●…isses: Ulysses he stole the Pall●…dium out of the capital, 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, than 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 extinguished, and silenced, and some princip●…ll Pillars, and prime pious Preachers suspe●…ded; wh●…reby our Church hath be●… much weakened, a●…d the hearts of the faithful mightily enseebled: but yet behold a greater mischief. Religion is the Palladium, and fa●…e of our Lind, and no longer can the commonwealth fl●…ish, than 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 heretical opinions, or superstitious practices into our C●…urch; and wh●… countenance, and encourage such; and labour to smother, and suppress the t●…uth, as much as in them lies, 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 ruin 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 shipwreck, and ruin. Oh consid●…r (grave, gracious, and sage Senators) what Innovations, and Altarations, have of late years been introduced into our Church? How many of late years have been preferred in our Church, by some of our principal Prelates, who were either loose, and lewd in their lives, or lazy in their callings, or papistical, or Pelagianists in their opinions, or superstitious in their practices, or extollers of ceremonies above substance, or set forms of prayer above conceived, or of reading above preaching, that thereby people might be nuzzled up in ignorance? What courses of late years have been taken to put down Lectures on the week day, yea, preaching on the Lord's day in the afternoon? That so people being deprived and robbed of the light of God's Truth, might stumble, and fall into errors, and be robbed of their souls, and everlasting welfare. What Popish and Arminian tenants have been preached, and printed of late years, with the allowance, leave, licence, 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 painful, 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 days, for the expunging (out of Books, tendered to the press) of orthodox truths, and grounds, which overthrow those tenants which are heterodox? I may say here, Experto crede Richardo, that sad experience hath taught me this truth. But I pass it by, because I hope your Honours in your depth of wisdom, 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 wind turned the stream, and hindered the proceedings of these wicked Achilles, and Achitophel's; we had ere long been overwhelmed in the deluge of ignorance, heresy, superstition, popery, and blindness. But blessed be God, who hath hitherto delivered us from this danger, and the Lord in mercy so bless your Honours, and all your proceedings, and undertakings, that this juggling, legerdemain, and watermen's tricks (to look one way, and row another) may be more and more discerned, and discovered by you; to their shame, but our rejoicing.  
In the next place, the point propounded, and proved, may fitly 
use 2.  be applied 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 war; professing ingenuously, that he might better have lost all the battles, within, and beyond the alps, th●…n one at the Gates of Cartbage; for there he adventured nothing, but the superfluity of youthful blood, who sought their destiny in the field of honour, under the banner of Mars; but here the commonwealth was laid to stake, and they played 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 behooves 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 yourselves. 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 yourselves.  
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 
a 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 myself in my own element of Divinity; I hope your Honours will not only bear with me, but (as Credendum artifici in suà arte, so) also give credit to what I speak. Indeed it may be said, That the sow teacheth Pallas, and the ass Apollo; when Phormio treats of war 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 meanness, or weakness 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 union 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 mind one thing 
b Phil 3. 6. ; and in your rowing, to strike altogether 
c Par●… re●… ducere Adag. ; and in your grave, and godly Assembly, to drink one to another, in Philothesius his cup 
d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Adag. , and to conspire altogether 
e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plato. , for the establishi●…g of this holy union of Truth amongst us; and to preserve the unity of the Spirit, in the bond of peace, amongst yourselves 
f Ephes. 4. 9 .  
Three things I have here to recommend to your honour's most serious consideration; Viz. 1. The Motives which should move, & persuade you to be one. 2. The Manner, wherein you must be one. 3. The Means whereby 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 
motius 1.  Many. The Proverb sa●…th, Quot capita tot sensus, So many men, so many minds; but God forbid, that ever we should take up this Proverb of you, who are our Patriots, our public parents, our Guardians, and lawgivers; and therefore if you jar or differ, we perish 
g 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 wilderness 
h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. , must needs be said of us, and our Land, if you be divided Contraries (we say) are best Commentaries 
i Contrarioru●… contr●…ia sunt consequentia. , and from contrary propositions, contrary conclusions may be collected: and therefore, if your unity and Unanimity be our bliss, your dissensions, and breaches will become ou●…●…ane; and therefore be ye one. Solons●…aw to the Athenians adjudged him to die, who i●… civi●… garboils 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 thankfulness, 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 God's Name, and the Lord prosper you, and all your grave, gracious, and godly proceedings.  
2. Another inducement is, Because if ye be one, ye shall be 
Motive 2.  the Patriots, Preservers, safeguard, and defence of the Land, which (to you●… hon●…ur and everl●…sting praise) will be registered 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 die for his country 
k 〈◊〉 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 travel to A●…hens for the study of philosophy, a friend comes to him to disswad●… him from his intended journey; and he coul invent no stronger argument than this; Ob friend, hast thou no care of or regard unto thy Country 
l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}? ? 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 yourselves for your country's 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 ye one. Antistbenes said, That Unity, and Unanimity amongst counsellors of State, were better for a City or commonwealth, th●… any wall, or the like defence 
m Qnovis mu●…o fi●…ius munimentum. La●…. lib. 6. cap. 1. : and Agesilaus being demanded by one, Wherefore Sparta was not walled about; He showed him the unanimous Citizens armed for their own defence, and safety, with these words 
n Hi sunt Spartae civitatis moenia. Plutarch. in Apoph. , These are Sparta's walls; signifying thereby, That a commonwealth can have no surer, not safer Forts or Bulwarks, than 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 ye one, That by your Unity and Unanimity, our sinking, and half ruined republic, and drooping and declining Church, may be saved, and reduced to their best, and purest estate. You (the Parliamentaries) are our Bulwarks, walls, and Gates, under the Lord; yea, the host of the Lord, and of Gideon his anointed, 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 amiss, the reforming of abuses, and the advancing of the honour, peace, and welfare of the commonwealth. And therefore, that the expectation of Church and State be not frustrated, be ye one.  
3. Another Inducement to persuade 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 
o Vis unita fortior. . Scipio Africanus having overcome the Numantines, asked Prince Tiresus, 
p Qua de causa Numantia aut prius invicto, aut post eversafuisset.  How it came to pass, 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 Sallust tells us) admonished his sons to be at Unity amongst themselves; Because (saith he 
q Concordia parvae res crescunt, discordia maximae dilabuntur. ) by Unity a Molehill will become a Mountain, but by dissension, 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 sons, when he lay upon his death bed, caused a bundle of Arrows to be fetched, and then bade his sons 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 careful Caveat unto his sons 
r 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 mind, and bold close together in mutual love, than you shall be strong, and invincible; but if ye be severed with jar●…es, and discord, than 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 mind, 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 weakened, that neither Church, nor State could be supported, or redressed thereby; and therefore, for the Lord's sake, be ye one.  
As in a body, the best constitution is made of the temperature of heat, cold, moisture, and dryness; so in a politic, or ecclesiastic 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 skilful in one art or science, and some in another. When (I say) all these several persons, of such various parts, shall deny themselves, and the seeking of themselves, and with an unanimous consent, all jointly 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 natural body by consent, do help one another; so the members of a politic, and ecclesiastic body, by concord, and unanimity should assist one another 
s Macari●…, hom. 3. . The body we know consists of many several members; now if the eye should not help the head, nor the hand the eye, and one member another: the little microcosm of man, would then quickly perish: but if there be a sweet union amongst all the parts, and every member tenders the weal, and happiness of the whole body, as it doth of itself, than the whole body will live and prosper, and be able both to defend itself, and offend its enemies. Oh give me leave grave Senators, to apply this unto you, who are our microcosm, 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 wisdom, 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 ye shall go on, and prosper, maugre the malice of all the devils, and Antichrists instruments. And therefore if your Honours would be Murus aboneus, a Bulwark o●… brass for our de●…ence, and your own safety; Oh then be ye one.  
4. Another inducement to persuade you to this boly unity, and 
Moitve 4.  union of Truth, amongst yourselves, is, Because it both seems, and indeed is an excellent good thing, for those who are joined in one body, for the common good, to be of one mind. The philosophers 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 unity and unanimity amongst your Honours is of 
Psal. 1 3. 1.  the nature of the latter. And therefore be ye one.  
The Gem which is gallant in colour, and perfect in virtue, is the more precious; the Tree which hath a fair bark, and a sweet sap, is the more to be esteemed; the Pantber having a fair skin, and sweet breath, is much delighted in. If the Ore, which is dross outwardly, and gold inwardly, be of great price, what is then the pure refined Gold? If the rough stone with a secret virtue, 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 press? And therefore seeing Union in mind and opinion, amongst Senators, such grand Counsellors, doth both seem, and also is good; be ye therefore one.  
5. Another inducement to persuade your Honours to this 
Motive 5.  holy Unity, and Unanimity, is, Because than we shall say of you, That surely God is in you, and with you, yea, that ye are God's. As Don Petro Waldez, a Spaniard, when he saw the ruin of their invincible Navy, although he scoffed at Religion, yet confessed, That now be perceived Christ to be a Lutheran; 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 devilish practices for the effecting of our ruin and destruction; and yet to their confusion and horror shall s●…e, that by your unanimity, and Concord, all their fraud, and force is frustrated, 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 God's, 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 mind, amongst yourselves, 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 mind 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 ye one.  
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, defence, and promotion of the truth, The truth will make you free, and defend you from all your foes. As wary tradesmen 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 persuaded Anthony to bew●…re of Caesar, Because●… Genius was the stronger: Even so the Genius of Religion is stronger than that of her enemy; and therefore fear not ye the face or frown of any in the defence, 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 assembled together for that end, and purpose: But frowns upon those, who by sowing seeds, and ●…ares of dissension, in such sacred Assembli●…s, hinder the establishing of this holy union. Wherefore, if you desire the Lord's favour, and not his frown, be ye one.  
Frederick the Emperor, warring upon the Turks, to his great honour, and their loss; Pope Alexander the third, repining at his success, caused an exquisite Painter, to draw the Emperor's 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 miss but cross-apply this; I have d●…awn the picture of unity, 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 to limb it to the life, that you might make it liveless, but that knowing it by its picture, you might labour to protect, preserve, and defend it, from those who seek nothing more, than the rending, ruining, and ruinating of it. And thus much for the first thing I propounded, to treat of. Viz. The Motives which should persuade your Honours to be one.  
The next thing in order to be handled, is, Wherein your Honours 
Wherein the Parliamentaries 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 redress them. And therefore, in the cordial desire, and careful endeavour thereof, be ye one. And  
Secondly, In punishing those public offences, which either 
2. In punishing of oftenders.  have be●…n scandalous, and perilous unto the Church, or pernicious and noxious unto the commonwealth, as the children of Israel joined themselves together, as one man, to revenge upon the Benjamites, the wickedness committed by them, unto the 
judge 20.  Levites wife. Your Honours are chosen to this Assembly, not only to 〈◊〉 injured persons, but also to reform unjust practices, and practised impieties, both in Church and State; And therefore, herein also you should be one. And  
Thirdly, In settling, 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 national 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 careful 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 schisms, Sects, and Sectaries, as are contrary to the truth, and doctrine of the Gospel; because these rend Christ's seamless Coat, and disturb the peace, and desired tranquillity of the Church. Let not every Preacher be a plumber, 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 follows by and by) and therefore be ye all as one in the establishing of this one truth. Say ye to Archippus, (the Ministers of the Word) Take heed to the ministry which thou hast received in the Lord, that 
Col. 4. 17.  thou fulfil it. Give s●…me injunctions to the Lord's Messengers and ambassadors, 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 publicly 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 unnatural, 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 careless, 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 myself a little here, touching the fitness of our Ceremonies, Should your Honours, our Lawgivers, question, or demand, Whether it were better to urge such things or not? I am utterly persuaded of the negative; and for the confirmation of my assertion, I will lay down some plain particulars.  
1. Some hold it unlawful, 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 
a Exod 2 14. ? or, Who art thou that condemnest another man's servant 
b Rom. 14 4. ? This were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to be wise above that which is meet 
c Rom 12. 3. ; because, Quae supra nos, vihil ad nos, What have private men to do with the public Magistrate? It is our duty to follow those things which concern peace 
d 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, than the Word doth warrant.  
2. I am fully persuaded (were your Honours so pleased) that it were much more convenient, not to command them, or (at least) not (wi●…h such offence, strictness, 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 scandal 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, whither 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 always 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 yielding in ceremonies, how much less in substan i●…ll doctrines? Surely, We may justly suspect, that this argument was first coined in some hollow heart, that desired to hold us in our old ceremonies upon any price or promise whatsoever. And methinks it is no reason, that we should le●…n (even in circumstances) rather to that polluted Harlot, then to so many godly reformed Churches, where they are demolished; and as for the Papists, well may we draw near to them, but they will not stir 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 yield to them, than they to private men.  
All this I acknowledge with reverence (provided, they go no 
Answer.  further ther●…in, than 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 find necessity to use it 
e 1 Cor. 9 12. . And 2. In that place to the corinthians, the Apostle gives some light to our question, Not using (saith he) his power, to the hindrance 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 
f 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. Offence is everywhere for bidden. It is not good to do any thing, whereby thy brother is offended 
g Rom. 14. 21. : no, though thine own conscience be resolved 
h 1 Cor. 10. 28, 9 . Whence I reason thus, If I ought not to do●…t ease, when my brother's conscie●…ce is offended (for if I d●…, I sin against Christ 
i 1 Cor. 8. 12. ) how much less ought I to command him to do them, whose conscience trembles at them? And seeing the cause of this offence (to speak truly, and freely) must needs be in him, who hath power to choose, whither he will impose them, or not; I durst not for the world, venture on that Woe, pronounced against such as give offence, and lay stumbling blocks before their brethren's feet, when they need not 
k 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 less advanced by en●…orcing Law, without great necessity; which in these I confess I see not.  
3. Seeing we plead freedom from Traditions (even those ordained by God under the Law) methinks the Lord may thus plead with us; Have I by the Gospel freed you from my own ordinances, and will you entangle your brethren's with man's devices? I profess, in the fear of my soul, I should fear, that to lay such yokes on the Disciples necks, were to tempt God 
l 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 this 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 
m Col. 3. 1, 2. , wh●…ch is expounded by the best Comments, that I have read, of those negative Traditions, T●…uch not, taste not, handle not, etc 
n 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 honour's hearts to take them away For  
1. They are the dregs of that Romish abomination, and grant it were lawful to marry a harlot, yet who would espouse her, whom such Ruffians have defiled? The highpriest might not marry a harlot, o●… one p●…lluted, but a Virgin of his own people 
o 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 
p 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 Yorkshire, 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 cross 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  
5. How much more, when by them a grievous Rent is made in our Church, drawing and driving many into foreign parts, and Nations, a●…d into parts, and divisions, who else would join 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 days) 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 God's 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 pity (saith he) such baits of Popery are lest to take Christians in, God take them away, or else us from them 
q 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 dross, and freed from spot, or wrinkle, or any such thing 
r 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 lawful 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, mildness, humility, love, and peace always 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 else might disturb, & distract the unity of Religion. A covetous old man, going out of doors, and leaving his God (his gold) behind him, commanded his old wife, who s●…aid at home, to let in none till his return, lest he should be robbed, Imo non ad fortunam quidem; No, not to Lady Fortune herself, though she should knock. O●… l●…t the fire of your zeal, so consume all carnal state policy in your Honours, that though by probable arguments you should be persuaded, That if error, heresy, or Popery were tolerated, permitted, or winked at, the commonwealth would prosper and flonrish the more; and our traffic, with foreign 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 general, as the Jacinth, if it be rubbed with lime, is soon set on fire, but hardly quenched; and the Adamant and iron soon joined, but hardly dissevered; and the coin soon receiveth its stamp, but cannot lose it without melting: Even so, error and heresy are soon admitted, but hardly rooted out; and therefore ye should be one, in withstanding constantly, and courageously, 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 ye 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 devilish 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.  devilish, thievish, cruel, heretical, 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 being luce meridiana clarior, as true as Gospel, as the Proverb saith) and therefore I pass 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 add more particulars, and more enlarge these than 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 
s 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 equal 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 profane. And  
2 How manifold Idolatry is, two wit, twofold, i. e. 1. Internal, 
Idolatry divided.  and mental, and is forbidden in the first Commandment. And 2. External, 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 do question this, I refer him to our famous Featley, Fol. 490. 491, 492. where this truth is proved, and painted out to the life, amply, fully, and faithfully. I will for your honour's satisfaction add a word or two. The Sc●…ipture teacheth, That the worship of Images is a thing abominable 
t Levit. 26. 1. and Deut. 27●… 15. , and expressly forbidden 
u Exod. 20 4. and Deut. 5. 8, 9  also, That the holy Spirit call●…th Image, Teachers of lies, and vanities 
x 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 men's Books: He therefore that teacheth the c●…ntrary, is accursed 
* Concil. Trid. s●…ss 9 . The Word of God teacheth, that Christ Jesus our Redeemer, by the perfect sacrifice of himself once offered upon the cross, for the putting away of sin, hath so reconciled the faithful unto God his Father, that there now remaineth no more sacrifice for sin 
y Heb 9 12. 26 and 10. 12 18. . But the Papists teach, that the mass 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 than an Idolatrous Religion? Yea, perhaps themselves will not deny it; for Gregory de Valentià, the prime of the schoolmen professedly pleads for Idolatry, and endeavours to prove it to be lawful, out of the words of Saint Peter 
z 1 Pet. 4. 3. . When ye walked in unlawful, and abominable Idolatries; Quid attinebat ita determinatè cultus simulacrorum illicitos notare. si omnino nullos simulacrorum cultus licitos esse censuisset 
a Greg. de Valent. de cult.. im●…g. ? What need (saith he) Saint Peter deter us from unlawful Idolatries, if some kind of Idolatry were not lawful? And therefore it is evident, that Popery is an Idolatrous doctrine. And  
4. Note, That Popish mass 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 
b Bell. Tom. 1. d●…laic. lib. 3. cap. 19 . Because Papists say, That their mass, 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 mass, is no excrement, but an essential part of Popish Religion, and consequently, If their mass be Idolatry, than 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 eternal Priest, and his Sacrifice of eternal virtue. Now Popish mass Priests (which say they offer Christ in Sacrifice for the sins of man) 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 Baal's, Antichrists, Idolatrous Priests, and consequently their sacrifice of the mass is Idolatry, and their Religion Idolatrous. And  
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 God's hand 
c 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. 
d Bell de Purgat. lib 1. cap 8. 〈◊〉. col. fol. 175  And therefore we may truly 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 challenge freedom from their power. The Scripture indeed teacheth, That every soul ought to be subject to the higher powers, which are the Magistrates 
e Rom. 13. 1. & 1 Pet. 2. 13. : But the Papi●…ts teach, That ecclesiastical persons are not subject to the secular power, or politic Magistrate, but all aught to be subject to the Pope, who compareth himself to the sun, and the Emperor to the moon: and therefore Emperors and Kings, in token of subjection and obedience, do kiss●… his feet 
f 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 kingdom, than the lawful King and Prince thereof: as was observed by a friar, who saith, That it was not without cause that Malchus (whose ear Peter cut off) was the high priest's 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 regal Majesty of Kings and Emperors is subject to the power of Priests. 
g Meno●…. fol. 49  And Dorman said, The Pope is the head, and Kings and Emperors are the feet: And Stanislaus Orichovius in Chimaera saith, The Emperors majesty is so far inferior to the Pope in dignity, as a creature is inferior unto God. Whence our famous Tindale deliberately and considerately said, Popish Kings are but shadows, vain names, and idle things, having nothing to do in the world, but when the Pope needeth their help. And  
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 equal seats as him listeth. Pope Benedict 9 desiring to pu●…l down H●…nry 3. Emperor, 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, natural, 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, poisoned Henry Emperor 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 Jesuits, 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 rebels. 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 college of Jesuits there. And John Chastell confessed that the argument of King-killing was ordinary among the Jesuits: and the aphorisms of Emanuel Sa confirm as much; and likewise a book composed by the 
I●…suite. Catech. lib. 3. fol. 204. p. 2 fol 205.  principal of the Seminary at Rheims, wherein it was affirme●… and maintained, That it was lawful in certain cases for the Subject to kill the King. 3. The Pope himself hath winked at such offenders: 
Reg. Apol. p. 55.  for many of those who had a hand in the gunpowder 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 traitors 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 friar's 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 Emperor Frederick, corrupted one in Apulia to give him poison; of the which the Emperor recovering he afterwards hired his bastard son●…e Manfred us to poison him, whereof he died. And Alexander the third writ unto the sultan, that if he would live in quiet, he should by some slight murder the Emperor; and to that end sent him the Emperor's 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 Pope's part in the favouring and furthering of his idolatries and superstitions; witness Cardinal Como his instructions to Parry, and Sixt us his oration (mentioned before) in defence 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 fellows were devoured. Certainly, woeful and wretched experience hath proved this true, That those princes who embrace and entertain Popery, are not only 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 subject unto the Pope, that man of sin. 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 heretics; 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 lawful to violate promise and oath, in favour of the Roman Church: as it was concluded in the council of Constance, and with the death of John Hus and Hiero●… of Prague 〈◊〉, contrary to the public faith and safe-conduct granted unto them from the council. And  
3. In respect of their souls, and that many ways; namely,  
1. By teaching people ignorance. The Scripture teacheth us, that the ignorance thereof is the cause and mother 〈◊〉 errors 
h Matth 22 19  and therefore we are commanded both in the old and new Testament, to read, meditate, and search the holy Scriptures 
i Deut 6 7 8. 12. 32. & 17. 19 Is●…. 8. 20. Io●…. 5. 39 Act. 17. 11. 2 l in 3. 15. . But the 〈◊〉 teach us, that ignorance is the mother of Devotion; and that to keep Religion safe, it is needful to forbid the lay or s●…cular men the reading of the holy Scriptures, seeing it is the cause of many 〈◊〉 
k 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 college of Jud●…sites (or, as they call themselves, Jesuits) who fearing lest t●…e 〈◊〉 doctrine might creep in upon them, have not only d●…barred the people of the Protestants books, but also express●…ly forbidden them to talk of God, either in good sort or bad 
l Heylin Michroc. . And  
2. By permitting, favouring, and conniving at fornication and uncleanness. The Scripture teacheth us, That marriage is honourable amongst all men 
m Heb. 13. 4. ; and, that it is better to marry then to burn 
n 1 Cor. 7. 9 ; yea, that to forbid marriage is a doctrine of Devils 
o 1 Tim. 4. 3. : But the Papists teach, That matrimony is a carnal estate, and therefore with such severity to be forbidden to the Cl●…rgy, that it is more tolerable for a Prelate, or ecclesiastical person to live in fornication then lawfully to marry, according to the Law of God: or, that it is a greater wickedness for an ecclesiastical person to marry, then to commit fornication: and Bell●…rmine, who boldly avers 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 
p 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 man's wife, and only his concubine, he was again restored 
q Heylin. . As this doctri●…e hath been taught by inerring and infallible Popes, so also by such counsels: for in the first council of Toledo (held in the reigns of the Emperors 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 habere licitum est, nisi unam tantum, aut uxorem, aut 〈◊〉, loco uxoris (si conjux deest) concubinam. And thus we see, as ignorance, so also fornication and uncleanness 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 days of their lives, d●…prived of all true comfort. The Word of G●…d indeed teacheth us, That faith is not doubtful, but assured of salvation, which it hath by the blood of Christ 
r H●…. 〈◊〉 1. & Phi●…. 1. 11. . But the papists teach, That the particular justification of men, and much more the s●…lvation, is very uncertain; so th●… men must always doubt of their salvation. And that not to doubt of the favour and grace of God is presumption 
s 〈◊〉 〈◊〉 〈◊〉. 6. Can 13. Cens. col●… f●…l. 56. . Oh what greater misch●…ef can be done unto religious and conscientious men, than thus to make them halt between heaven and hell as altogether uncertain all their days, 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 uncleanness, and uncertainty of their f●…ure eternal estate and condition, is a most pernicious and pestilent doctrine in regard of people's 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 men's souls. And thus we see, That popery is a perilous 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 devilish doctrine, 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 devils, are both expressly taught and commanded by the Church of Rome. And  
6. Popery is a thievish 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 enjoy 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 only; but to the Laity the bread alone ought to be administered 
t Concil. Trid. S●…ss. 5. . And  
7. Popery is a cruel doctrine, and bloody religion; witness the Spanish Inquis●…tion, the Martyrs in Queen Mary's days, and 
7. Popery is a cruel religion.  the bloody persecutions, massacres, and treasons practised by the pope, and his agents, in all places where he hath authority, upon those who will not yield to his idolatry, superstition, and Antichristian power. And  
8. Popery is an heretical doctrine, and a mass or lump of errors, 
8. Popery is an heretical religion. . For  
1. From the Manichees they have learned these heresies, viz.  
First, as the Manichees forbade lawful marriage, but allowed fornication, so do the papists. And as the Manichees thought not Marriage in their Laity unlawful, but only in their priests and prelates; even so do the papists. And  
Secondly, as the Manichees received and administered the holy mysteries under one kind; 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 
u 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 heretic, the pope hath learned to celebrate divine Service in an unknown tongue; for that was his heresy 
x Epiphan. haeves. 14. . And  
3. From Montanus the heretic, the pope learned to prescribe his rules of Fasts; for ●…e first limited times of Fasting 
y 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 therefore 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 tenants, 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 therefore they who teach pray, or sing in the Church, aught to use the vulgar Tongue, understood of the people, for the edification, ●…xhorration, & consolation of all 
a 1 Cor. 14. 3, 6, 7, 8, &c. . But the papists, contrary here unto teach, That the worship of God ought to be used in the Latin tongue: and that it is not only unprofitable, but also hurtful for the common people, to have the holy Scriptures read or sung in the Church in the Vulgar tongue 
b 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 
c Matth. 15. 11.  all meats being clean creatures, and allowed to be eaten by the faithful with thanksgiving 
d 1 Tim 44. Tit 1. 15. . But contrary her unto, the Papists teach, That it is not lawful for a Christian, under pain of mortal sin, to eat of all sorts of meats, on all days, and times; As in Lent, the four Ember weeks, Fridays, Saturdays, and the Vigils of some Saints 
e 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 
f 2 Thess 2. 4. , and that the place of his sitting, is the great City which hath seven hills, and reigneth over the Kings of the earth 
g 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 
h Bell. de Rom. Pantis. 〈◊〉. 3 cap. 12, & 13. Popery is a derogatory doctrine. : And therefore we may truly 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, woe is the Creator and governor of the world 
i 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 〈◊〉 
k Pell. de San●…. beat lib 1. ca 11. Cons●…col sol. 230. . And  
2. Popery detracts and derogates much from Christ, and that many ways, 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  
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 mass 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 host. 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, satisfy the justice of God for our sins, diametrally contrary to S●…ripture, which saith,  
1. That the blood of Christ purgeth us from all our sins; and th●…refore there is nothing left for Purgatory to purge. And  
2. That Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, by himself (Heb. 1. 3.) purged us, and neither by Purgatory, nor by our own works; and therefore the vulgar Latin Bible, which is only with the Papists authentical, 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 
l Heb. 7. 25. Lib. 4 sent dist. 45. in M●…ssale Paris. in p●…soa Missae de Annuatiat. . And  
2. They deny Christ's 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 
m 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 justify us 
n 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 
o 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 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 
p 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, than the L●…w of the Pope 
q 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 weakening the power of Antichrist, by denying him all privilege, 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 lies) all errors, heresies, schisms, 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 commonwealth, the Italian his Courtier, but could never find any such as they described; so I have portrayed such an Union and Unanimity, as can scarce ever be found, or probably be hoped for, or expected 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, remembering,  
1. That as the phoenix 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 echo, and sound forth your praises on earth, when your souls enjoy the joys of the Kingdom of Heaven. And  
2 Endeavour earnestly after this Unity and Unanimity, in the advancing of the truth, and true Religion, remembering, That Christ hath treated his Father, and your Father, to work this holy Unity of mind, opinion, and spirit, in you, as Alexander the Great, commanding his soldiers to ascend a Mountain dangerous, and full of Snow, and perceiving them timorous, 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 Lord's will explained to us, or as his petition offered to his Father (who is so well pleased in him 
r Matth. 3. 17. , as he heard him in his requests 
s Heb. 5. 7. ; and will deny him nothing, for than he could not have been a s●fficient Saviour) It shows one and the same thing unto us: viz. That all the living members of Christ's Church, who are assembled for the purity, and peace of the Church, according to his will, and desire must be (and by virtue of this his prayer shall be) conjoined in one holy, and spiritual 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 you may be one; but because they are divers, I will therefore be the briefer in them.  
The means are these; namely,  
First, Labour that you may all be the faithful of the Lord, 
Means 1.  and the Lords' faithful ones; and then he will make you one for the good of his Church, as is implicitly promised in this His prayer, as was showed before. The members of the body will admit of no fractions, divisions, rents, nor jars amongst themselves; but have all one joint 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 faithful members of Christ, than 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 commonwealth for you, an●…by you for yourselves. But I enlarge neither of these, because in my pious man's practice in Parliament time (which I put forth at the beginning of the Parliament, to teach the faithful of the Land their duty in the time, and for the continuance, of this Honourable Assembly) I have largely, and amply showed 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 yourselves.  
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 
t Matth. 18. 20. : I need not enlarge this, because Vincentius himself confesseth 
u Serm. hyem. pag. 544. , That when the Rulers or governors 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 name, power, spirit, and virtue of Christ; and consequently he will be in the midst of you; that is, he will be present with you, and precedent 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 commonwealth, your prime, and principal end and aim, than Christ will be both present with you, and precedent amongst you. And so this shall be a third means to procure this holy Union, and unity 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 Lord's sake, remember, That if ye be one in mind, affection, opinion, and spirit, and that you all mind, and speak, and desire, one and the same thing; that then pe●…ce, and joy shall be heard in our streets; righteousness shall break forth, and shine in our Church; prosperity and plenty shall attend our commonwealth, and both Church and State shall have cause to bless 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 ruins into repairs, our darkness into light, our war●…e into peace, our con●…ention into concord, and our discord, differences, divisions, and jars, into a sweet barmony and agreement, both in Church, and State.  
Fifthly, Another means is a continual 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 crystal never changeth colour, and the clear Diamond remaineth always in one estate. And therefore be ye like the clear crystal, and glistering Diamond, always one in affection unto the truth, and in endeavour for the establishing thereof. And  
2. Call to mind, That God made all mankind of one man to teach us how acceptable Unity in many is unto him 
u A●…gust lib 12 〈◊〉. 〈◊〉. Ca. 21 ; whence came that A●…ome, Multitudo procedit ab unitate; many springs from ●…e 
x 〈◊〉, 〈◊〉. 〈◊〉 〈◊〉. pag 21. ; that is, the multitude of men now in the Wo●…ld came all from one man; and therefore be ye (although many, yet) one in mind, and judgement. And  
3. Remember, That the Land represented by you, is but one body; and therefore be ye 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 aim; 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 practices 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 
y 1 Cor. 12. 25. ; because a Kingdom divided against itself cannot stand. The Law of Christ's Kingdom is Religion, and therefore must be, as is Jerusalem, at Unity in itself. 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 men's opinions are different and various (Quot homines tot sententiae) and (like the branches of a growing Tree) increase still as well in multitude, as bigness; 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 centre in a circle, the pole of the world, or a mathematic 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 one God, and Father of all 
z Ephes 4 3. &c. ; yea, were not this Tru●…h simply one, and uncompounded, it could not be eternal, but must pe●…ish; for, Omnia composita corruptibilia, saith the Philosopher, only the simple unmixed Truth abides for ever. Certainly, a serious remembrance, That your Honours have but one Father, one Mother, one Religion, and one end, and aim in your Assembling together, would be a means to make you one, in and amongst yourselves.  
Sixthly, The last means, though not the least material, is a firm League, Promise, Protestation, or vow, made unto God, by, and amongst yourselves.  
This Means is not of Prometheus, but of Epimethius his prescribing; for it doth not go before as a precept, but follows your precedent; 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 abundantly informed, n●… satisfied, concerning the nature, necessity, lawfulness, 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.   
To continue in, yea, to profess, 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 persuade myself, 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 practice, and prescribe, the other must obey; because, as it belongs unto Magistrates and Parliaments to re●…orm, and redress 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 protectors, 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 peril, 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 conjoin their forces, for their joint freedom, and link themselves fast together by some such solemn engagement, or Protestation, lest the craf●…, and cunning wiliness of their enemies, should make a breach, or division amongst them. And  
Secondly, When a people generally desire some special blessing 
Answer 2.  from God, or the continuance of his love unto them, and 
Ne●…e. 9 37, 38.  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 designs of the Priests, and Jesuits, and other Adherents to the Sea of Rome, have of late been more boldly, and frequently put in practice, then formerly; to the undermining, and danger, of the ruin of the true reformed Religion amongst us.  
2. Because some have endeavoured to subvert the fundamental Laws of England, and Ireland, and to introduce the exercise of an Arbitrary, and tyrannical Government amongst us.  
3. Because many illegal 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 mouths of many Ministers stopped, for these Innovations, and Superstitions, and other Ceremonies.  
6. Because some have endeavoured to raise, and foment 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 weakening of the Land, by a consumption of the Treasure thereof, making us thereby lie more open to foreign 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 bind themselves, 
Answ. 1. Nehe. 6. 17, 18.  by wicked oaths, and vows to ruin 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 than 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, join ourselves unto him, to serve, honour, obey, and worship him, with all our hearts, and with all our souls, all the days that we have to live.  
How many things are observable in this Protestation, or Vow? 
Question 6.   
These four, Viz. The Matter, Manner, intention, 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 kingdoms 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 lies) 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 shouldered out of the doors of Church or State, by any innovations, superstitions, sects, errors, heresies, or Popish vaniti●…s, th●…n we must labour to support, and stay it, by some firm, and joint promises, and vows. And  
3. This Protestation must respect the King's sacred Majesty; for when we see either his royal person, honour, estate, or soul, in danger, or endangered, by any wicked Counsellors, Achitophel's, 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, strengthen themselves, and each one the other, for the presertion, and safety of his Noble person, estate, and honour, and the eternal salvation of his precious soul. And  
4. This Protestation must respect the Laws of the Land, the power and privileges 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 straightened, and people to be envassalled, and deprived of their immunities, and privileges, 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 wisdom, zeal, courage, and resolution, to speak boldly for the good of Church or State, and undauntedly to oppose the enemies of either, or both of them; then (as far as warrantably we may) we must support, and uphold them, by some faithful promise or vow; as They (the Pillars of the Land) labour to maintain our commonwealth 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 country, and who are not afraid to lay down their lives for their country, 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 commonwealth or Commons. And  
6. This Protestation must respect the enemies of Church, and State; for we must oppose as far as lawfully we may, and by all good ways, and means endeavour to bring to condign punishment, all such as shall by force, practice, counsel, 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 ways) 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 observable 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 refusal, 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 magnify 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.  
6. Because he hath been merciful 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 intention 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 perpetual, and continue unto our lives end; Truth, and Religion (the sum and 
Ierem. 50. 5.  substance of this Protestation) being always, one, as was showed before, in the fifth Means.  
And thus much for the first main general, Viz. What we pray of you; namely, That your Honours may be at Unity amongst yourselves. I proceed now unto the second; to wit, That you may make unity amongst us, or make us one.  
Jovinian the Emperor being solicited to answer the Macedonians petition; gave this answer 
y Odi omen contentionis genus, 〈◊〉 autem unice am ●…ctor & amo. Nicephor. Callistus. lib. 10. cap. 40. Eccles. histor.. , I hate all kind of contention, but unity I like and love; his meaning was, He would do nothing to further dissension 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) join all your force together, to make unity amongst us; and to stint, stay, settle, and suppress, the dissensions, and differences which are in our Church, to the ●…uine of Religion; and establish the true Religion in unity amongst us.  
In this second main general, we have these two particulars, particularly to handle; to wit,  
1. We desire, That the dissensions, and differences which are in our Church, and which hinder the progress 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 jars, and to appea●…e those differences of Religion, which are so rife amongst us. If you 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 dissensions in Religion amongst us? Then I answer thereunto,  

Answer.  That c●…rt●…inly, all iniquity is drawn on with certain cords of vanity 
a I●a. 5 18. ; and dissensions would not be so dangerously emb●aced, if there were not some inducing causes, which make us mistake error for truth, and so commend falsehood 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. 
b 2 Cor 11. 13. The causes of dissensions and discord.   
First one cause is the slippe●…y, smooth, and Snak●-like nature of Error, which easily glides and insinuates itself, both into our judgement and affection.  
1. Touching our judgement, God's truth is many times (Supra 
Cause 1. Rom 11 33.  Captum) above our understanding, not only in the Reason why it should be so (which made Paul cry out, Oh the deepness of God wisdom, and unsearchable ways!) but sometimes in the Manner. How can this be 
c Luke 1 34. ? as one saith of Christ's mystical Union; Scio quod verbum caro; it quomodo nescio; miraris? Omni●… caro ignorat 
d Ch●●s. Daven. 242. , That the Word was made flesh I know, but how it was done, I do not know; dost thou marvel at this? All flesh is ignorant hereof; For man's wisdom cannot know God 
e 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 
f Danaeus. shaeres. Val●●t. . This was no small fault in them, That those things which were ineffable, and incomprehensible, they believed they could conceive, and take up.  
But Errors have commonly their g●ounds from mistaken, or misapplied grounds of man's wisdom, called Philosophy. man's wisdom hath e●…nticing words 
g 1 Cor. 2. 4. & Coloss 2 4 , and doth sophistically deceive us 
h Rom 16 18. and Col●ss 2. 4 , and Philosophy l●…ads our belief prisoners 
i Coloss 2 8. . Whence Tertullian saith, Haereses à Philosophia si bor●…antur 
k Tret. de raescrip●…aeret. . That Philosophy is the suborner of heresy; and the same Father shows, 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 heretics; which was found too true in Ehion, Samosatenus, C●…lius, Porp●…yrius. Jamblicus, Psellus, &c. yea, even Julian himself drew his strongest Shaft out of that Quiver. Now  
2. Touching Affection the case is more plain; for the natural man sees no beauty in Christ, nor form to desire him 
l Isa. 53. 2. ; and truth hath no relish with him, that being such a hard saying, that he cannot endure it 
m Ioh. 6. 60. ; yea, all truths Doctrines are bands, and bridles, that enthrall and check our carnal liberty; as for example, The condemning of evil words, and of lust, even in the heart 
n Matth 12. 36. & 5 18. , the injunction to confess ourselves nothing 
o Rom 7. 18. , and unprofitable servants 
p Luke 17. 10. , and the denial of the world, which startled and amazed the very Apostles 
q 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, tigers and Vultures; so error is gilded, and painted over with such delightful colours, and so perfumed, as it strongly entangles natural 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, altars, 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 man's nature easily listens. And this is the first cause why error is more readily embraced than the truth. And therefore let your honour's care and endeavour be, to suppress all those doctrines and opinions which are pleasing, and suitable to our corrupt natures, but pernicious and sinful for our souls.  
2. Another cause hereof, is the manifold wickedness of man's 
Cause 2.  corrupted heart, which (as a slime brought in by the inundation of sin) breeds many poysonons' Serpents of dissension: As for example,  
1. In some the only shallow humour of new fangledness, like Athenians, ever delighting in Novelties 
r Acts 17. 21. . No sooner doth Satan raise a smoke of novel errors; but these puffs of wind blow abroad the fume thereof into all men's 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 believe, 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 subtle Satban taught, and thus simple men believed And  
2. In some the vain pride of ambition occasions errors, or a desire to be called Rabbi 
s Matth 23 7. ; and with Diotrephes, to have the pre-eminence 
t 3 John 9 , and to speak proud and perverse things, and draw Disciples after them 
u Acts 20. 30. : These men delight to broach new opinions, and to be holden inventors of new tenants. 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 
x Danaeus de Cataphryg. . And I would to God England were free from that vanity. And  
3. In others, a froward stubborn wilfulness occasions the spreading of errors; who will obstinately defend whatsoever hath casually dropped from their pen or tongue. So Theodotus (having for fear of death abjured Christ) defended it afterwards by saying, He denied not God, because Christ was not God, but only Many 
y Epiphan. de haer. Theodot. . And this is one of the papists chief principles, To confess nothing erroneous, which their Church hath taught at any time. And  
4. In very many the minding of earthly things 
z Phil 3 19 , who teach things they ought not, for lucre's sake 
a Tit. 1. 11. ; and serve not the Lord, but make them Gods of their own bellies 
b Rom. 16. 18. Phil. 3 19 , and admire men's persons for advantage sake 
c Jude 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 error is most favoured and advanced. 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 wind, 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 
d 1 Sam. 16. 18  And  
5. In all the general corruption of our nature, which is ever wilful, and skilful, ready, and able, to dispute against the truth of God.  
1. Ready, by our natural disaffection; the wisdom of the flesh, being enmity with God, is not subject to the Law of God, neither indeed can be 
e Rom. 87. : wherefore the natural man is called, Averse from God 
f Ierem. 3. 12. and 8. 5. Isa. 59 13. , as having all our inclinations drawing away from him.  
2. Able, by the perverse crafty wit we have learned from Satan, 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 withal. And this brings in the third cause of so many dissensions; which is,  
Thirdly, the subtle malice, and malicious subtlety of Satan; 
Cause 3.  who, as he is in general a perpetual, and indefatigable enemy 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 minds, which he hath sometimes done in the mainest grounds of Religion (as Protagoras saith, it may be doubted, Dii sint aunon? Whether there be any God or not?) and partly by softening the courage and constancy of our minds, which should animate us to oppose errors, and their abettors, under the show of love, peace, and the spirit of meekness; and, which makes many forbear to reply, when they see the truth strongly opposed; and partly by suggesting to our minds, arguments against the truth of God. Thus he hath taught men to dispute against the Creation of the world of nothing; against the contents of the Ark; against the renovation of so many millions of men by Noa●…, and his three sons, within three hundred years, 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 ways; viz.  
1. By seasoning them to our tastes; by observing our several 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, gainful tenants; 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 
g Venit tadem 〈◊〉 ad ●…eam Sententi●…. Ter. . And  
2. He prepares errors for us, by glazing, and polishing them over, that they may the more smoothly deceive. And herein he hath played his Master-prize. For although he daily suggests to man the same errors 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 gross tenants which his boldness broached in former times (that it was lawful, yea as some said, requisite, or rather, as others, necessary to follow all uncleanness, and so to please and delight those evil spirits to whom by nature we are subject) were too broad for these days 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 devil covers his dangerous purpose with chaffy doctrines, and hides himself under other pretences, entertaining the simple with delightful 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 gradual Steps, to readvance that Babylonish Strumpet, to that Seat of Supreme and spiritual Monarchy, from whence by our forefathers, she was justly dismounted.  
These three mentioned, are main causes which fill the world with dissensions. For errors are a pleasing bait, our wanton appetite greedily embracing them, and the devil, as a skilful Angler, baits his hook of dissension 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 overswaying cause, of more power 
Cause 4.  than any (yea all) of these; and that is, The fearful wrath of our God, delivering up those people to blindness and error, whose sins he finds ripe unto harvest. It is dangerous when Satan, like a roaring Lion, goes about to deceive us 
h 1 Pet. 5. 8. ; but much more fearful, when the Lord gives leave, and permits him to tempt us 
i Ioh. 1. 6. ; but then beyond all most desperate, when our sins shall provoke the Lord to seal a Commission or Warrant to this deceiver. Go thy way, and thou shalt prevail 
k 1 King. 21. 22 . If men turn the glory of God to the similitude of sinful man 
l Rom. 1. 23, ; whether the Prophet and people do wickedly 
m jere 23. 11. , or the people sacrifice to the golden Calf 
n Acts 7. 41. , or set up Idols in their hearts 
o Ezek 14 7. : God will give up the people to serve the Host of Heaven 
p Acts 7 42. , and even infatuate the Prophets for their sakes 
q Ezek. 14. 9 , and make their ways slippery in darkness, that they may fall therein 
r Ierem. 23 12. ; and so give them up (both priest and people) to their own hearts lust, and even unto a reprobate sense 
s 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 lies 
t 2 Thessaly. 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, maugre all impediments 
u Quos perdere vult jupiter, hos dementat. , he can make foolish the wise counsellors, and send among them the spirit of errors 
x Isa. 19 11 14. ; he can take away the heart of Princes, and make them wander out of the way 
y Job 12. 24 ; yea he hath threatened to make our hearts fat 
z Isa. 6 10. , and sm●…e us with the spirit of slumber, that we shall not see, for a recompense unto us 
a Rom. 11. 8, 9 .  
Thus your Honours have seen the causes of these differences, dissensions, and rents which are amongst us: and it may now be expected, that I should show the remedies against those causes; but I omit it.  
Partly, because I have amply showed the duty both of Magistrates and people, for the averting of spiritual as well as temporal plagues from Church and State, in my Pious man's practice in Parliament time. And  
Partly, because I would not presume to teach a Dolphin to swim; or direct your Honours (our politic and ecclesiastic physicians) what physic to administer, or what receipts 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 general; viz. That we petition your Honours, so to consider of our dissensions, divisions, and discord, and the causes of them, that you may use the utmost of your endeavour and powe●…, to suppress, redress, 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 hold according to the written word; yet this will not satisfy the doubt amongst ourselves; 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 tenants, 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 
a 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 landmarks, to overn and direct our doubtful steps (at least probably) to find out that heavenly palace of holy truth, where we may safely and securely set down our staff, and stay ourselves.  
1. Take heed of innovating in Religion. Innovation hath been 
Rule 1.  ever held so dangerous, that the fear thereof brought our prudent State to a pause, even in the holy work of Reformation; as a Prelate of our own witnessed 
b Tantae molis crat Romanum tollere ritum. Archb. Hutton. ; and therefore let that abide in us, which we have had from the beginning 
c 1. Ioh. 2. 14. ; and let us keep the profession of our hope without wavering 
d Heb. 10. ; taking especial heed of relapsing, and falling back again (with the dog to his vomit, and the sow to the mire 
e 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 (Unparalleled Juell, Morton, Davenant, Fulke, W●…itakers, Humpbry, Sutcliff, Willet, and many others.) Now if 〈◊〉 build again what we have destroyed, we make ourselves transgressors 
f 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. Thessaly. 2. 15.) let us not waver, nor be carried about with every blast of windy doctrine 
g Eph. 4. 14. ; but hold fast what we have learned, that no man may take away our Crown 
h Rev. 3. 11. , lest if we re-edify, or readmit what hath been banished, Satan will not come alone, but bring in with him seven Spirits worse than himself 
i 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 inquire how I came hither. If a man see his house on fire, he doth not first inquire, 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 carelessly? 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 peril utterly to perish: for these doctrines have been miserably shaken, burnt, battered, defaced, 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 errors 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 unto us, in calling your Honours to help us, we might ere long have taken up the father's complaint, with some mutation, That all England is become an Arminian. Now I know your honours, in your grave wisdom, and great care of us, will not so much inquire, 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 suppress and expel 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 man's understanding, 
Rule 2.  to give an account to us either of his works or will. For the shallow shell of man's 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, which are possible enough with God 
k Luke 18. 27. : as was Christ's conception to his blessed Mother 
l 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 
m Heb. 11. 1. , walking by faith, not by sight 
n 2 Cor. 57 : Disciples must turn disputing into believing 
o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. , 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 God's will should be given as a sufficient and final reason of his works, as if man were of God's privy council, and did know what reason moved him to all his works; or, as if God's justice should not be approved further than man can give the reason thereof. Alas, who hath known the mind of the Lord, or who was his councillor 
p Rom 11 34. Isa. 40 13. and 1 Cor. 2. 16. ? or, what man is he that can know the counsel of God, or, who can think what his will is 
q Wisd. 9 13. ? Therefore it must suffice us, That the Scriptures give God's Will, as a determining reason of his works 
r Matth. 11. 26. Isa. 46. 10. Dan. 4 32. Rom 9 15. Iam. 1. 19 Ephes. 1. 11. . And if the natural wise man demand a reason, How this can stand with the Justice, or that with the Mercy of God, & c? Let Saint Paul's reprehension stop his mouth. Ob man, what art thou that that pleadest against God? hath not the Potter power to make of the same lump, one vessel to honour, another to dishonour 
s Rom 9 20. 21 ? Saint Augustine saith plainly, That only God knows the reason of his will. Posset Deus, cur ergo non fecit? quia noluit:— cur noluerit, penes ipsum est 
t Gen ad lit. 11. 10. : and as flatly, That God's will is the necessity of the creature. Voluntas Creatoris est rerum necessitas 
u Ib. lib. 6 ca. 15 . And Saint Paul wraps up this mystery in a holy rapture, admiring the deepness of God's wisdom, and unsearchable judgements and ways (note this well) past finding out 
x Rom. 11 33. . Gravely and divinely doth learned Musculus reprove the boldness of man, daring to examine the justice of God's 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 
y 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 confess a truth, we shall find some so strongly armed with seeming weight of reason or equity, that it will even confound man's wit and understanding to avoid them; and they must, indeed, be assoiled only by faith, as was said before. I will recite some few such questions, not that we should discuss them, but (as the lacedaemonians showed 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 equal to all? Si sancti Angeli aeterne su●… beatitudinis incerti, quomodo beati? Si dicamus Deum diabolo (adhuc bono) revelare ●…oluisse, ●…teris verò revelasse, quo malo merito disceruebatur a caeteris? Num Deus prius ultor quam ille peccator 
z 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 
a Ib. lib. 11. c. 4. . Also, Why Infants should be damned, through the negligence of other men 
b Ib. lib. 10. c. 15. ? Also he thinks it cannot by Scriptures be proved (which yet is holden for a certain truth) That man's soul is derived from God, and not from the parents 
a Ib. lib. 10. cap. 15. . Another cannot conceive, How the Word could be made flesh 
b Chrys●…st. S. Ioh. 1. hom. 10. ? So some question, How it can stand with Christ's mercy, not to offer the means to Tyre, and Sidon, which he knew would have repented 
c 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 God's judgements) to find a reason, Why Infants are damned? Either from God's fore knowledge, how they would have sinned if they had lived; or from some other hidden cause 
d 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 
e Veritate qui●… S 11. 16. . But the blessed Father rests not in these, but confesseth plainly, That he cannot pierce into the depth of God's counsels, they being far above his reach 
f Gen. 14 4. ; and he thinks above all human judgement 
g Ib. 10. 15. . And Chrysostom forbids us to search such things 
h 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 confess our blindness, and to submit our understanding in faith, to the wisdom 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 Arminianism, 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 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, universal Redemption, general election, predestination unto life from a for●… of works; the merit of works; justification by works; the 〈◊〉 of the awe; and divers other tenants 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 i suits, and Popish Writers.  
Fifthly, let your Honours be wel●… aware of the cheating, and 
Rule 5.  craftiness 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 deceitful workers 
i 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 errors 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 squadron in our hearts. I will only instance in one sort of false Teachers. It appears as clear, as the sun at high noon, by that learned work e●…led, Collatio Remonstrantium, & Socinianorum, That Arminianisine is but a step unto Socinianism; and whether Socinianism will not (in all probability) in time, lead unto Arianism, I leave it to the learned to judge. And therefore, let your Honours (we humbly beseech you) join all your strength, to quench this sire of Pelagianism, 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 Petition may be admitted, accepted, read, voted, answered, and granted, by both your honourable Houses, to the general joy and rejoicing of the whole Church of England; that then your Honours must unanimously become Petitioners yourselves, both for yourselves, and us, remembering 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. 
k Iam. 1. 17.  Therefore it is not to be p●…sed elsewhere, 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. 
l 1 Ioh. 5 14. 15.  And therefore as your honours are helped by the holy and daily prayers of the faithful, for the blessing of the Lord upon your persons, proceedings, counsels, and pious designs and endeavours; so let your honours 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 yourselves in Unity, Peace, and Love; And then the God of Love, and Peace, shall be with you, 
m 2 Cor. 13. 11  and the Peace of God shall preserve you. 
n 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; 
o Heb. 13. 20, &c.  and keep you all one in him, and for his truth here on earth; and in his due time, bring you to Heaven 
p Ioh. 17. 21, 23, 24.  where Christ your Lord is, that you may behold the glory which the Father bathe given him, and yourselves be made partakers thereof. Amen.  
FINIS.