PAX VOBIS OR A CHARM FOR tumultuous Spirits.  
Being an earnest and Christian advice unto the people of London, to forbear their disorderly meetings at Westminster, lest they prove to the disturbance of the great business in hand, pressed by divers weighty and considerable reasons offered to their serious thoughts.  
Together with a motion for the speedy relief of the poor distressed Protestants in Ireland: and for a public fast that we may all join in hearty supplications to God for them.  
By THOMAS WARMSTRY Minister of God's Word.  Study to be quiet, and to do your own business. 1 Thess. 4.11. 
LONDON, Printed for George Thompson, 1641.   

PAX VOBIS, OR A Charm for tumultuous Spirits.  
Being an earnest and Christian advice unto the people of London, to forbear their disorderly meetings at Westminster.  
GReat works if they end happily, are great Blessings for the most part, if unhappily they dissolve into great Curses or mischiefs. If they go up orderly, and stand firmly, they may yield shelter and supportance unto many. If they fail or miscarry, they do not only break themselves to pieces with their weight, but do also crush and grind those, that are under the ruin, who expecting a shelter, meet with a confusion.  
The work which is now in hand in the Parliament I may truly say it is a great work, and that in various and divers respects: great it is, if we consider the body that sways it, the very poise whereof must needs be active, and can hardly leave any light impressions. The very name and sound of a Parliament gives gravity and weight unto the air, me thinks that carries it, and hath a kind of rest and solid stay upon the ear more than other voices that are usually of a fluid and wasting condition, and whose very constitution is a consumption: And if the name be so ponderous, what is the body itself think you? The least grains in the composition whereof, outwaigh whole pounds in other Corporations. Great it is in respect of the subject they have to work upon, being the vast and large Fabric of more than one state and Church. Great it is in regard of their scope and aim, which extends itself through the whole Horizon, both of policy and religion, and hath in its view and prospect, all that concerns either the Temporal or spiritual good of many Millions & Myriad of people, who must either stand or fall by the success or miscarriage of their actions. And great it is too in Consideration of those many and great difficulties they are to encounter in the procuring of that good issue they aim at.  
So that there is indeed a great accumulation of greatness in that business which is now in hand, and is likely to give over and conclude either in exceeding happiness, or excessive misery, especially as the case now stands with us, we can hardly find room for any mean expectation.  
And therefore it must needs very highly concern us all to desire, and endavour in what we may, that it may proceed orderly and succeed prosperously, and to remove all shelves and rocks of impediments which this royal vessel or navy may split upon unto our general shipwreck.  
This desire I hope is settled in all that are not of a a mere Diabolical spirit, but the effects thereof are various, and unlike, and not always answerable unto the united intentions, but to the variety of men's judgements, and Fancies, in the designation of those means which they diversely conceive to be mostapt, and proper for the compassing of those general aims wherein all perhaps agree: The errors whereof are always diffusive of themselves into those designs or motions which proceed from them; and indeed amongst so many and various apprehensions, and advices, that have showed themselves busy in the carriage of the work, I cannot but conclude some to be mistaken, since I find them lying so fare assnnder from one another, that they cannot move in any direct lines unto the same centre or purpose.  
There are (if I misjudge not) but four general mistakes which do always (though not always equally (share and divide betwixt them the misconduct of all enterprises.  
The first and most malignant is the error in the end, when the work is guided to a wrong purpose, when the very goal or mark itself is mistaken: which wheresoever it is found, doth usually pervert the whole course of the action, so that it becomes entirely wild and savage: Such kind of wander being like unto the errors, and failings of the first concoction in the body, which are observed (I take it) by Physicians to be incorrigble by any after work that nature can perform. Since the proposal of the right end is the great Scale, or standard where by all the parts and couducts of the business must be measured and weighed, add he that measures with a crooked rule, is not like to make strait work, if the scales be not even, how shall a man know the weight of that, which is put into them.  
The second general Error is the mischoice of the due way or means: when men set up the right mark before themselves, but for want of a good aim do not guide the shaft in the right line. They mean to set up at a good Town, but they do not take the right way over to get thither. And this though it be not in all respects so cursed as the former, that having the allay of a good intention, yet if we may judge of things by the Event, as it may seem more miserable since there is some good lost in a sort therein, which is not in the other, as is miscarriage of a pious intent, so it proves many times within few degrees, if not altogether as pernicious.  
The third sort of Errors or failings whereby great and good designs are baned, is the want of due force or strength in the motion, when the enterprise languisheth and dyeth in the way for want of spirit to carry it through unto the Butt, and though the Arrow be well guided, yet it falls sh●rt of the mark, and so falleth short of the victory and prize.  
The fourth and last is the want of a right gage, or moderation, when there is too much force or impetuousness in the setting forward of the business, so that like a Chariot that is driven too furiously, it is overturned with its own speed. Or as a Bowl that is well weighed, and bias, but is at home before its time, and so over-runnes the Mistress: And the prevention of these four errors is the work of the four Cardinal virtues, justice, Prudence, Fortitude, and Temperance. justice gives us a true meaning, sets us upon the right end, Prudence directs us to the choice of the right means, Fortitude keeps us from languishing in the motion, Temperance from exceeding or overturning it.  
For the two former of these errors as concerneth the great work in hand, I hope there need be no agues or shiverings in the States for them, or at least if there be any ground for our fears therein, I hope God will be the Physician: we have had I hope many good experiences both of the integrity and wisdom of the Parliament, that may keep us from being over-careful for preventing mistakes either in the end, or the means: Their uprightness I hope will fix them steady upon the one, and their prudence guide them in the other: yet I wish they may remember too that they are men, and there are clouds of corruption which may produce evil, or hinder good, even in the greatest concurrence of the the best and wisest mortals, if God be not moderator of their works, and therefore even in this, our joint dependence must be upon him. Since it is the general valuation that our praved natures have set upon us, and which the spirit of God hath truly taken of us, and recorded in the holy writ, that the children of men are deceitful upon the weights.  
For the third, there is only one thing, in which I could willingly press for speed, if I might be heard, because every moment's delay, may be paid for too dear, with the loss of Christian blood, and that is in the design for the relief of Ireland. It was the saying of the Poet, that nulla unquam de morte hominis, cunstatio longa est.  
But I may say as truly herewith a little alteration nulla unquam de morte hominis cunctatio parva est; where the slowness of the proceed leaveth men's lines unto the spoil, There every little deferring is too much. Me thinks when that poor Church and Kingdom lyesa bleeding to death, and every minute may give advantage unto the fury of the adversary, consultaion had not need too take up to much of the time, lest the opportunity of action, and application may be lost in it. Too much caution is no part of wisdom, where necessity is urgent for a speedy redress, and in this case we had all need to be speedy and earnest in this matter, every one of us in our prayers and supplications unto God; when the fire of God's wrath was broken out upon the Israelites, It was no time for Aaron to dally, he must go in all haste: See how Moses posts him forward Numb. 16.46. Take the censer, and put fire therein of the Altar and put therein Incense, and go quickly unto the congregation, and make an Atonement for them, for there is wrath gone out from the Lord. One fire must quench another, the fire of the Altar, even of new devotion the fire of God's wrath is judgement, and affliction, and truly a speedy devotion should set us all upon an Active, and earnest intercession to God for the deliverance of those distressed people, from the rage and duty of their adversaries. To the furtherance whereof if the King and Parliament, would be pleased to enjoin a public Fast amongst us for that purpose, it might have a good savour in it of Christian compassion, and might by God's grace be a praevalent means to draw down the showers of his heavenly mercy, to quench the flames of that Tyranny, and inhuman cruelty in which our poor Brethren there, are scorched, and consumed. But yet the haste must not be only in this, while Moses prayeth, joshua must fight too, there is great need of a timely relief, even in outward succours and supplies, lest our idle devotion render our Prayers like unto that fruitless Charity of which Saint james speaketh, that dwelled only in the tongue and had nothing of the hand, could say, depart in peace, be ye warmed and filled, but afforded nothing. I wish therefore God may put it into our hearts to second our prayers with a voluntary contribution, which would be an exceptable sacrifice to God.  
And that the Parliament would think of a speedy course to send them supplies. and truly I am glad you made this a part of your late Petition to the Parliament, and I heartily wish it may take with them so, that they may consider of it in time, lest their blood cry against us for our slowness in relieving, as well as against them for their fury in destroying. Our patience may perhaps be as offensive to God, as the rage of the Adversary. It is no time to stand discussing of niceties: to stand upon ceremonies and formalities, when a whole Church and Kingdom is under a desperate disease; especially when every delay makes the evil the more remediless: In such a case we should deal as a Physician adviseth, (if my memory fail not) In morbis Astralibus, in Appoplexies and such like importunate and sudden distempers, not stand too much upon Election, and Composition, but apply that which is next at hand, so it be proper for the disease. Oh take heed I beseech you of the curse of Meroz, and remember that saying of the wise man, Prov. 24.11.12. If thou forbear to deliver them, that are drawn unto death, and those that are ready to be slain, if thou sayest, Behold we know it not, doth not he, that pondreth the heart consider it, and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his work? I confess I would beg on my knees for speed here: a holy rashness in this case would be more tolerable then to be overwse in deliberation. But for other matters, I hope their softness is for safety. Since for aught I know, they may not only admit of a considerate proceeding, but receive it. And though the current of the business may be something slower, than perhaps the too speedy expectations of some that do not so well consider the greatness of the body, which commonly moves more slowly, if not less securely, the weight of the burden and the business that they have upon them, which may well forbid them to make use of their wings: or the great intricacy and perplexity, together with the many difficulties unto which it is exposed. Yet I hope in the end, they may bear that Motto, Sat citò, Si sat benè, And that it will appear to have been not delay, but deliberation: And to have proceeded not from any dulness in the body, or from any coldness or indefferency in the prosecution of those happy ends, which the present necessity of Church and State presents unto their wisdoms, but rather from a serious and watchful care to bring accounts and opportunities together, and to avoid precipitancy, and prevent the half virtue of repentance, which divides itself between Glory and Ignominy in the work: yet it is my prayer, and therefore my hope, that this Procastination of theirs, if we be not too impatient, may prove like the contagion of Fabius Maximus, the delay of whose proceed was the speed of his enterprise, and that it may Restituere rem, for so it is said of him by the Roman Orator, unus homo nobis cunctando restituit rem.  

Non ponebat enim rumores ante salutem,  
Ergo postque magisque viri nunc Gloria claret,   

Give me leave to translate it thus:  
One good man did to us restore  
The Commonwealth, near lest before  
By wise delay, not taking care  
Of every Rumour, he did hear  
But in his heart preferring still  
The people's safety, not their will,  
His name then glorious well may be  
With us, and with posterity.   
And as it was with him, so I trust we shall all have good cause to translate this Elegy unto this great body If God please to compact them so that they may be Vnus homo, as he was united, in their judgements and affections, and prefer not tumultuous rumours and motions before that which is good and healthful to Church and State. I trust then the delay will be fully recompensed in the happy success, and crowned conclusion, that it will appear not to have been a putting off of the business, but a prevention of Temerity, which some men oft times more work to undo, than they had to do in the beginning, and Casts them bacl by their speed more than the greatest softness of their motion could have done.  
They that ride too far in a day, having a great journey to go, come many times short of their journeys end.  
An aftergame is but the second part of wisdom, and proves many times full of difficulty and hazard, and therefore the safest way is, to take time and deliberation, when we may have it, to play the fore game well, lest our negligent speed leave us to remediless errors, or at least not corrigible without some discredit.  
And truly the Stake is here so great, and every one of us so much a sharer in it, as comprehending Religion, Peace, Honour and prosperity of the whole Church and State, that we have all great reason to give them leave, whom we have trusted to play it for us, to think well upon their casts, lest some oversight might end it too soon to all our undoing, and we should have occasion to wish it were rather not yet begun then ended. The perils are so many and great, that they had need look round about them every step, lest if the feet should outrun the eyes, the haste should leave the speed behind it, and like Mephibosheths' nurse let the whole business fall and lame it. The danger I conceive lies not in this then, but rather in our impatience, lest when we think them too slow, we should enforce them to too much haste in their progress; and through a desire that they should go on, hinder them from going right, and whilst we require satis faction for our importunity, we lose the expected enjoyment of our felicity; which is the last error, for prevention whereof. I am bold (my brethren) especially to address myself unto you at this time, and to beseech you in the name of God, and for the mercies of Christ jesus, that you would not by any unseasonable pressures, or Tumultuous solicitations of the business in hand, attempt the disturbance of this happy conjuncture, but that it may be permitted to glide on smoothly and calmly and peaceably, as is most correspondent unto those peaceable ends, which they drive at, not inturrupting that great assembly, either by any uncivil or distempered concourses, or by any rude or immodest clamours; and that for these reasons, which I shall here present unto you, drawne first from the consideration of the nature of the business; secondly, from the different constitution of yourselves and that great body, and of the different intent, that is betwixt you in the matter; Thirdly, from the great and general concernment, not only of yourselves, but of the whole Church and Kingdom, That I say not of Christendom and the whole world therein; Fourthly, from the great imputations, and intolerable prejudices that such proceed of yours may seem to lay upon the Parliament. Fiftly, from the great impediments and distractions that you may create unto the carriage of their designs.  
And lastly, from the great derogation that this may cause both in our own and after times, from the validity of those good Laws, which they shall now make, and the too too semblable excuses, that you may furnish ill minded people withal, to a colourable underprising thereof, and a substraction of obedience from them.  
1 The nature of the work, which is a work of of peace and righteousness, requires a peaceable and calm proceeding, for though we have found it true through Gods miraculous mercy sometime, that union hath been raised out of the ashes that Tumult and division have left; Yet such peace is a rare Phoenix and such extraordinary revolution are no proper scales for us to measure our proceed by. Rules and actions must be collected from those experiments, which are daily and frequent, not from wonders, and miracles, which are seldom seen. Surgeons think it not safe to stab their patients, because one perhaps was so delivered of an imposthume. The providence of God, that overswayeth all actions, can turn the design of an enemy into the work of a physician. And he that made all things of nothing, can make what he pleaseth of any thing, and bring his own most wise conclusions, out of the most contradictory premises. But yet those rare and stupendious works of his, are no warrant for us to prescribe to him still to bring to pass such strange conversions.  
Secondly; as it is a work of righteousness, directed to the abolishing of those errors and vices, which through the malice of the Devil and his iustruments are of late crept into the Church; so it abhors tumults, and violence.  
The fruit of righteousness is sown in peace of them, that make peace; saith the Spirit of righteousness and peace. And if we survey the proceed of those Ministers and happy Instruments both of peace and righteousness, the Apostles and Desciples of Christ jesus, which are good patterns for us to walk by, we shall find that though they had at least as many difficulties to meet with, as the sum of all those we can observe or imagine can make up to lie against the business in hand, yet they made use of no tumultuous, or violent practices for the compassing of their ends, no-distempered or uncivil clamours, no threatening demeanours, no contemptuous carriage against Governors. Though they found them too untractable, and fare from admittance of that enterptize they intended. They encountered indeed with much violence, and sedition, many confluences, and erruptions of the people, they had to do with, breaking out upon them like violent storms, or the unrully surges of the enraged Ocean. All you may see in the Acts of the holy Apostles, but for themselves they raised none, but leading on the work with a Calm stream, and with a peaceable and unpassionate zeal prevailed so fare as to beat down before them the unrully oppositions they found in their way. And make it appear unto the wonder of the world, that God saveth not by sword or spear, but by a secret and almost unperceived operation, and that the soft and still voice wherein God was, was more powerful than the most violent winds, Then the most teareing thunder, yea then the most enraged flames, that any humane fury could kindle or raise against them. Neither did they abstain as some may perhaps object either for want of opposition, or through any defect of Christian zeal, or of a party to countenance a Tumult: Opposition they had enough to provoke them as is well known, and we have already declared their zeal! Alas yours at the hottest, if we speak of pious zeal, is but a spark unto their flame; you may and do (I doubt) exceed in intemperate hearts: But divine zeal, it is a benign flame, ever accompanied with humility, and charity, that a Fever, a disease, this a healthful vigour of the Soul, and in this I dare be bold to say, they were as fare beyond the best of you, as the Sun at noon beyond an Ignis fatuus, neither wanted they a party to have showed themselves in the matter, with as much noise and violence if they had pleased, as you have done, If you consider either number or unity, as you may see if you look upon those great and miraculous increments, and numerous colonies, that transplanted themselves at once into the Church, even by about three thousands at a time, as you may read in the acts of the Apostles, for their number, and if you look upon that one mind, and one heart which was in them, which could not but add much sttength unto their multitude, so that their forbearance was not out of any such respects, but out of a careful watchfulness, not to exceed the Decorum of a Christian moderation, and to do Christ's work according to his own rule and pattern, in whom the strength of the Lion of the tribe of judah, was joined with the meekness, and patience of a Lamb, and the wisdom of the serpent, with the simplicity of the Dove. And surely beloved if we would walk in their steps, it might be a good presumption of our attaining to the like ends, Since we (if our sins have not altered the case) have the same God, and patron, of the same power and mercy, to protect the same cause that they had. And if our offences have deprived us of him, it is not all the violence we can use, nor the most impatient solicitation we can set upon, that can purchase any blessing to the matter in hand. Therefore in this respect, my advice is unto you, and I hope I shall join with you, to turn your violence in that kind you wots of, to an holy violence upon God in your prayers, and instant solicitations of the Throne of grace, that with united forces, and sanctified importunities you would assault the Almighty, for his mercy and compassion, quasi 〈…〉 facta, as Tertullian speaketh as an united party, and army of Christians in your holy assemblies; and this as he speaketh would be vis Deo grata, a force very acceptable in deed unto the Lord, but for your Tumultuous assemblies, I know no such warrant to judge them pleasant unto him, since I see not any Commission you have from God unto that purpose; nor any good proportion that they bear unto that issue, which we earnestly hope to be happy in.  
Add unto this, that it is a work of Medicine, or healing, not of destruction, or dissolution, but so far only as our present tumors and Corruptions make necessary unto that, the whole state is that great body to be Phisickt, and cured. The civil State or the Commonwealth in the outward, and politic consideration, is the outward part or Fabric, the Church in the spiritual consideration, may well be taken for the inwards, or bowels, or if you will, the Soul of that body. For these two make up but one and the same, and differ no further than the extemall parts or members from the inward or spiritual part of one, and the same man. And as the outward parts are for the inwards, and the body for the soul, so the outward state of the Commonwealth, is for the Church or spiritual part; and as the cure and managing of the body, is to be directed principally to the good of the soul, so the affairs and carriages of the Civil state, to be directed principally to the preservation of the State spiritual, in a Christian Common wealth, which is the only living body of this kind; Heathen states being at the best but dead Carcases, void of all inward life as it were. And therefore these two must not be separated too fare, but jointly cared for, with a principal regard ever had unto the spiritual ends, since the greatness or flourishing of the Commonwealth is only so fare truly comfortable, and healthful, as it tends to the promotion of Religion, and service the of God, which is the healthful constitution of the Church. And therefore those Politicians, or Statesmen that make Religion, and the Church but a means unto outward ends, they set the Cart before the Horse, and are preposterous in their designs.  
The union betwixt these two is like the union between the body and the soul, which is the very definition of life, the separation, if to tall, is death, and what ever tends thereto, leads unto a dissolution. And therefore whosoever divides these two too fare and makes them of too different a consideration, goes about to divide the form from the matter.  
For as Anima is tota in toto, so I dare be bold to say, the Church is extended, or at least should be through all the members of a Christian Commonwealth: so that even the state is an eclesiastical body. Some conclusions will follow upon this, that might perhaps discover some Paralogismes in the ordinary discourse of these times, but I pursue the business I have in hand.  
The distempers of the Church are like those extremities and disorders, which are in the faculties or passions of the soul. The sores of the Commonwealth as the wounds of the body. And as in the humane or natural, these two have a mutual, coaction or reaction; the distemper of the soul causing diseases in the body and on the Contrary the diseases of the body procuring inordinate affections in the soul. So here, the miscarriages in the Church are the causes of the miscarriage in the Commonwealth, and the distempers of the Commonwealth bring forth diseases of the Church, And to speak truly I do more than doubt, that for the present we are under a shrewd Complication of these two kinds of diseases: therefore it is time to look after the Physician, and who is that? it will be worth the knowing.  
The Archiatros or principal Physician, in whose power and skill only the cure lieth, it is none but God alone, under him in the Ministerial work; both Magistrates and Ministers. Some of these are more for outward applications, and some for inward; of the former sort there are the Magistrates, especially the King, or as Galen (if my memory doth not fail me) saith of a Physician, that Medicus debet esse, tanquam Imperator, so I may say on the contrary, that Imperator debet esse tanquam medicus, a King ought to be like a Physician (under him) the subordinate Governors for ordinary and particular cures, of known and Common diseases, the Ministers they are for inward applications; The Parliament is that great Council, or College of state Physicians, assembled under his Majesty to consider of public and extraordinary evils, which are not so safely to be committed to the skill or faith of particular Men, and they are to consider of all sorts of distempers, whether inward or outward, in Church, or State, whether they be against our Temporal, or Spiritual good, and since both these works are in their hands, and agents are to be fitted to their ends, I desire it may be seriously weighed, whether they should not Consist of both Spiritual, and Civil members, that may be fitted both for the discovery and remedy of both sorts of diseases.  
And these are the great and extraordinary doctors of the Commonwealth and Church, of whom under God we hope for the cure, that the body may again receive vital action, freely and without interception from the Soul, and the soul yield it frankly unto the body. The Medicines, that they are to apply, are wholesome and good Laws, for quod Medieamenta morbis id praestant jura negotiis, saith the Civil Law.  
So you see it is a work of medicine or healing, and in this respect as it requireth in them skill, faithfulness, courage, freedom from passion. So it concerneth you to demean yourselves quietly, whether you reckon yourselves to be patients, as I confess I do, or whether as assistants, or standers by. If patients the very title teacheth you not to be impatient.  
If assistants, or standers by, you must not trouble or interpose in the work, if you can say any thing, that may give light unto the Physician, for the more clear discovery of the disease, do it in the name of God modestly, and peaceably; but do not prescribe to the Physicians for the Medicine, lest if you will needs be pleased, we that I say not you, be not perfectly cured; that Physician, that will yield to administer every thing, that either the patient longs for, or the standers by can talk of, shall try many experiments, but heal few diseases.  
And give me leave here to advise you, that you be not too earnest for Empirical receipts, that have had some success in other Bodies, the various customs, or age, or temper of this, and the necessities of those may much alter the case, and perhaps though the bodies be like, the diseases are not the same, perhaps the same ingredientes here in this Climate may have another kind of virtue, either in nature or degree than they have in other; as it is observed of Physical simples. I pray you leave the Physicians to their own work, and do not disturb them with clamorous exactions.  
They are not met as Cooks in a Kitchen, to please your palates, but as Physicians in Conclavi medicinali, to displease your diseases, and to heal your body.  
Let them alone then, and trouble them no longer (with I pray you administer this, or that) but leave it to their skill and care: and to the blessing of God, and take heed especially you prescribe not to him.  
Lastly, it is a work of reparation of the house or Spiritual Temple of God: and therefore as in the building of the Temple, there was no noise of axe or hammer to be heard, but all things were to be done without noise or tumult, so here in this repair of the Spiritual Temple all things are to be done without tumult, or passion. God would not have his holy Ark carried upon Beasts, but by men, which me thinks; may intimate thus much unto us, that he will have matters of the Church managed not by passions and unruly affections which is the beastly part in us, but by calm and quiet reason, which is the part which styles us men.  
At least it is not fit for you to trouble yourselves and them in this kind, because of your different constitution, and various interest you have in the business. That your Constitution is different from theirs. If you confess not, the distance is so much the greater, you will not deny, I am confident, but there are many degrees of wisdom betwixt you. I will not say very near, as much as is between the sensitive and the rational. It is well if you have enough to steer you right in your private and mechanical affairs, which is your proper station, or calling, and you may do well to consider, whether you do well to neglect that business God hath set you about, to meddle with that you have no calling unto. But they are Stars of a greater magnitude, and therefore may move in a higher Sphere, and you may be content to receive their influences I hope, it is not in you all to challenge so much light unto yourselves, as to judge of laws being made, much less to determine and set down magisterially unto them, what constitutions they are to frame.  
And as your constitution is very divers, so your interest is not the same with theirs. Their calling and commission, unto which you amongst others have subscribed, engageth them to the well-doing of the work so far, that they are answerable to the great God for all errors and misprisions therein, and must go away either with the glory, or the shame of it. Your interest is to receive the benefit together with them of their happy designs, to reap the harvest of that good seed, which they shall sow, to gather the fruit of those wholesome plants, which they shall plant in the garden of the Commonwealth, which I wish may prove unto every one of us, as the Garden, or paradise of God, yielding forth unto you, that mortal fruit of the tree of life, and of knowledge, free both from the curse of the one, or the flaming sword of the other, to the eternal comfort of all your souls. If this move you not to give over your unquiet motions, give me leave to mind you of the general concernment, I might say of all Christendom, and the world, for I hope this may prove in the event, and diffusive good of their determinations to have been an Ecumenical Parliament, that may open fountains of truth, and peace together with holiness, unto the whole universe, to water, and make fruitful all the Barren and thirsty places of the world, that like the Sun or Stars in the Firmament, they may disperse the glorious beams of their light into the darkest corners of the Earth. But I need not fetch my rise sofarre, the general concernment of the whole state, and Church of England, if you consider it, as you may and aught to do, will yield you reasonable motives enough to sit down, and not to take upon you to be moderatours, and bear the sway according to your humours in those affairs, which concern them all, unless you could show any warrant from the whole, whereby they have designed you to become their solicitors.  
I confess you are a great and a principal part; but yet you are not the whole body. There are many millions more, that must either be happy, or unhappy in the success of this Parliament, then are within the walls, or subburbes of this City, whereof you are thought to be no greater a part, than you make show off, and you cannot assure me nor yourselves, that those things that you so earnestly look for; will be satisfactory to all the rest. They have not committed their cause to your vote, but to the Parliament, whom they have made their Vicars and proxies for the managing of this great work. And as they gave them this power freely, so they may justly look that it may be freely exercised by them, unto whom they have so committed it, and may well take any force in the least appearance that is offered upon them to be a limitation of their own freedom. will not this brotherly regard prevail with you? I trust at least you are tender of the Parliament, your professions aver it, let your performances confirm it. Consider therefore in the fourth place, the great imputations that these proceed of yours may seem to lay upon them. The Galls of the spurs are usually abated for, in the price and value of the horse The use of the whip or the voice of the rider is in a sort the reproach of the Palfrey. Frequent Admonions have their secret Accusations in them, and therefore men take it for a difgrace to be invited too often to their duties: Especially if there be the least show of violence or force in it, it doth not only tax either the wisdom or the will or the power of the Agents, which are attended with Ignominy, but it doth also rob virtue of the praise by taking away the glory that is in the 〈◊〉 freedom of her Performances, and discorrageth the work by making it seem slavish.  
You are wise enough to make the application, and I have business enough to do to forbear it, or if you will have it, make it yourselves, by giving yourselves the answer unto these few Questions.  
Do you think the Parliament wise enough to discern and discover what is fit to be done, and to Lay hold upon the fit opportunities, which belong unto every motion to be set forward?  
Do you conceive they are honest enough in their wills, to make a fit and a seasonable pursuit of those good ends which they have before them.  
Do you think them furnished with abilities answerable to the work in hand, and to bring the means & the issue together?  
Do you know where to mend them in all or any of these? I am sure I do not, and I think not you; why then may they not be trusted with the work, why cannot they be let alone? why do not you Conceive it better for you to follow your trads & callings which is the business which God hath set you about, then to trouble yourselves & others in your unnecessary meetings at westminster? I say no more in this point, But I pray you be tender of the Credit of the Parliament  
Or if not: yet in the fifth place, Let me advise you be tender of the success itself; the Proverb is I confess, that many hands make light work, but it is not all ways verified in the better sense, sometimes the excess of agents takes not so much from the burden & toil, as from the weight and the substance of it.  
A business may be half lost if we take not heed in a confused Crowd, especilly where the skill is not multiplied with the numbers: Too much handling doth use to soil the Artifice, and over much meddling may aswell disturb the order and frame, as put for ward the Course of the motion, and if it move not in order and frame, the swifter it goes on, the sooner it may be shaken to pieces, and bury our hopes together in its ruin.  
Take heed I beseech you, the Fabric in hand is a piece of great Curiosity, and depends much upon the right disposure of the parts; And therefore not fit for the touch of every rash and unskilful hand, until it be wholly made up and perfected, and then I hope it will be so compacted together, that you may safely both weigh it, and enjoy it, and will have no need of any mending by your hands. Till than your wisest course will be to stand a lose of, and take what comfort you can in the view of it at distance, but give not your judgement till you see it finished; He that should stand by a Painter, and should see him drawing the first and second Lineaments of that piece which he means to perfect hereafter, and judge of the work before it be half done, would detract much from the Painter's skill, and not add much unto his own judgement. Snspend your censure then, till the workmen give over, and be not too busy in tonching, and handling it before the colours be quit dry, lest you moil yourselves and deface the piece, and so lay your own errors upon the Artificers.  
Sixtly, if all this cannot turn the scales, give me leave in the sixth and last place to present unto you one weighty and serious consideration, and to desire you to be seriously cautelous, that you do not enervate, what you intend to promote. I know it is your desire that the healthful and glorious design in hand, may not only be perfected and finished, but that it may be fixed, and settled upon so strong a Basis and foundation that it may not be shaken down again by any storms or tempests whatsoever, that the Devil or any instruments of his can raise against it: That those good laws which shall be now enacted, may be as a chain of gold for glory, and excellency, so that they may be strong and durable as iron, able to bind, and keep in their due order and limits all the most extravagant members of this state.  
Now the great Buttress or Foundation upon which the Laws of England stand (If I be not mistaken) is upon the free consent of the King and subject, in the composing and farming of them. And that is indeed the strongest mettle to make a chain of, to bind men withal, that any humane Lawgiver can make choice of, since it is that suits best with the nature of man, which is commonly amorous of Liberty, and is apt to take all things with the left hand that savour of abridgement or imposition: And doth also prevent them most of all excuses or quarrels against the laws, for since it doth in a sort make them all (for the considerable part in policy) as well parties and agents in the making of the yoke, as passive in the bearing of it, we are so much the more deprived of all plea and exception against it, until it be taken off, or abrogated by the like power and upon the same terms.  
It is our general inclination, that we had rather be taken to yield, than to be overcome, for though they both take up at one Inn many times, yet the former is thought to be the fairer way: whatsoever our own wills have not a hand in the passing, we usually account ourselves either robbed or cheated of; But that which is given away, is thought as good very near as a possession, and a voluntary bondage better than a forced freedom, (if I may so speak) yea we take ourselves to be all a kind of Kings, as long as we under a voluntary subjection. And indeed such kind of Laws are of a larger jurisdiction than others that put themselves on with force & violence, and are received with reluctancy of the people, since they lay hold upon the whole man in a sort, and engage the will itself, which is most in tollerant of captivity-and the most unsatisfiable objectour against such kind of obligations; And as their extent is more Large, so their force more strong too, since to the reason of the law and power of the Lawgiver, they carry also the consent of the subject, which three makes up that three fold cord which is not easily broken, whereby Laws are bound up into a solid body, and secured from the shock of refractorines or opposition.  
The reason or wisdom of the Law is I confess, the most reasonable engagement, and the necessity of any other I conceive to be the fruit of corruption, but we must be considered and provided for as we are, and that is (I doubt) for the most part consisting, more of will then judgement: So few there are amongst us I fearc, that have understanding enough to be convinced, and therefore as the case stands for the general, he doth too little for the enforcement of a rule, that makes it bright and clear, For the eye of the soul, unless he add some spring or motion to sway the moving part, which is the will which proves of two sullen a temper many times to embrace that light which is offered though it be never so clear, and good. There is a medea in us which bewitcheth us to a video meliora proboque, deteriora sequor. So that there must be strength in a Law, as well as light and reason, to sway the will, as well as to convince the judgement.  
And the will or motive part of man shows itself in two things, in inclinetion, and action. The power of the Lawgiver may do something upon the Latter to restrain or agritate our performances, but it hath little to do with the former, the inclination, & if that be not subdued in some reasonable sort the obedience in acction will be neither constant not sincere, but accompanied with murmurrs and complaints, with Evasions and imputations both upon the Law and Lawgivers, as tyrannical and oppressive; But where the consent of those that are to be subject goes along with the rest, and hath a competent share in the making of Laws, there the judgement and outward actions are bound up together with the in lination, and the yoke is made in a sort lonely & easy, being lined as it were with the consent of the subjects, which keeps it from galling, and them from weariness and complaining. And there fore that government where this consent is wanting, must either have a weak or slavish people to deal with, or it may prove but wavering and of no long continuance, which maketh me believe that the government of England both in this and other respects, if it be kept within its moderate limits, is the best government in the world.  
A main thing therefore for the consolidating and establishing of Laws is the free and general consent of the people, in making of them: And this consent is of two sorts, either personal or numeral, whetein all have their particular and express votes, or by substitution and proxey, where the consents of the whole are made over unto some that are representative of all the rest who submit both their judgements and their wills unto them, which is most necessary in great & polous bodies, both for the avoiding of Tumult and mutiny, which is too ordinarily incident unto great meetings, and for the supply of that want of judgement which is in the many, which would hardly either direct them to the best, or admit of agreement in that which were tolerable.  
And also for aprevention of a dissolution of trading which must necessarily follow, if every particular member should leave his ordinary function, and calling. and betake himself to the making of Laws: which would be also the dissolution of the Commonwealth, and were to destroy the body, for the cure of the diseases of it. And indeed it is but to yelld unto mere necessities, and impossibilities, (Tyrants that we must all live under) which forbidden any faisible orderly concurrence of so many into one Council or conclave. since no place would be either big enough to receive them, neither would their immensity suffer them to draw near enough together, to Communicate their Counsels, and advices, but one part must needs be a stranger unto the other, Nor would their number or multitude admit of any fit course or time, for the computation or comparing of their votes: for these, and perhaps some other reasons, which for the present I think not of, it is most necessary, & unavoidable, that the innumerable multitude of the Subjects of a Kingdom, should by election of their Proxies, and respective attorneys be reduced into a competent and assemlable all company of those, which are of the wiser, and more excellent constitution, who are to act for all the rest, and in their name, and power to give their voices either with, or against those constitutions, which are to be binding to the whole body. And here I conceive is the very reasonable, and even natural foundation of a Parliament, which is that excellent quintessential Body, as I may so speak, in whom the whole State or Commonwealth doth both judge, and consent either to approve or disapprove of those things which shall be proposed, The members whereof I conceive to be of two sorts, some settled and appointed in their particular condirions, by the fundamentals laws of this kingdom, which may seem to be a kind of original stateclection, others occasionally chosen by the votes of the people whose elective voices fortified by the Kings writ or commission, designs them for their legis-lative, and Parliamentary power. In this body there are virtually contained all the considerable members of the Commonwealth either in person, or by their joint and severali procuratours and atrurnyes: And as their acts are in account the Acts of the whole State, so their freedom is in a manner the freedom of the whole, and any violence which may be derogative unto their free proceed is equally operative as may seem for the dissen forcing of their laws, or at least to give a hint unto those that have a desire to except against them, as if it had been offered unto the great body of the Commonwealth itself, neither skills it much, (I conceive) whether this violence (be it in truth, or in appearance) proceed from an external or foreign power, or from an unauthenticall part of the same body, for the general consent or freedom seems abated, not only when they are surprised and awed by foreign forces or terror, but when any part doth give a semblance of swaying and overpowering the rest, or to draw and exact from them that which is done by clamour or tumult, especially when that part have devested themselves of their power and votes, by translating them upon that representative body. And such is the case with you and the Parliament. Therefore if you should but by the show of terror and violence (which your irregular concourse, and tumults may savour off) detract any thing but in appearance from their freedom in their agitation and conclusion of those businesses they have in hand: Take heed you do not endanger an abatement of the estimate or value of those laws which they shall make, and that you prepare not too much room for those that shall dislike them hereafter, to pretend that they were made in terror and tumult, and rather by the clamour of a multitude, than by the votes and deliberate judgements of those to whom the King and kingdom had committed the work, and so by your too much keenness in urging and pressing upon the business, you take not off the edge and efficacy of their constitutions. Since those decrees that have too much of force in the making, prove many times to have too little in the binding.  
Let me entreat you therefore my brethren as you love the peace of the Church, and desire the happy end may be attained, unto which the great Counsel of the Kingdom is now directed, and that it may prove a solid and established work, that you will weigh these reasons, with an impartial mind, putting of all self-love and prejudice and that you will now at length desist and sit down, and expect with patience the desired success, let it be yoar study to live uprightly and honestly in your trades and callings, and to keep yourselves within your limits, and to the conscionable exercise of your proper employments, and not to intrude into that you understand not: If you will needs be active in reformation, let it be in the reformation of yourselves. Call a Parliament in your own hearts and assemble all the faculties of your souls in the court of your own consciences, to discover and redress those grievances that are there, which lie toward the ruin of that commonwealth, which will be the best way, that I know for you to take, to set forward the public reformation, enact laws in your own hearts against your own covetousness; your oppressions, your deceitful and unjust deal in your trades, against your unquiet and distempered affections, against your spiritual pride and factions, inclinations, execute judgement, upon those firebrands there, which are ever contriving a division and separation between your God and you, and between you and one another, and adorn your felves with a meek and quiet spirit, which in the sight of God is of great price, so shall you be a great means to cause God to divert his judgements from us, and to restore his  countenance towards us again, and to send his blessing upon the Parliament and the whole State to the redress of those evils under which we labour and to the procurement and establishment of that good which may be to the resetling of this tottering Church and State in that condition which shall be best pleasing unto him, & most comfortable unto his people, delivering us both from superstition and profaneness, guarding us both from Tyranny and Anarchy protecting us both from oppression and rebellion, freeing us both from heresy and Schisms that we may be a glorious Church unto himself, and an imitable example both of peace, truth & holiness to the whole world: That a foundation may be laid here of a great conversation of the whole world unto Christ of the calling home of the jews, of the conversion of all turks & heathens, and all Antichristian and wicked heretics, to the abolishment of the Tyranny and usupation of that man of sin, the Romish wolf, and to the wished reconcilement of the Protestant Churches and all others in one and the same saving and substantial truth, however any of them may differ in outward forms or ceremonies. God of his mercy grant this unto us, and make you to desire nothing but what is conducing hereunto, and give you grace to pursue it peaceably and christianly, yielding to the necessity of a gradual and orderly proceeding, and not running out of one extreme into another, lest the evils be rather changed then remedred. In such defines the Lord grant you a gracious hearing, and answer you with a desired blessing, to the confusion of his enemies, and the promotion and establishment of the Gospel and Kingdom of Christ jesus, and the same God bless, guide, and protect the King's Majesty, and the high and honourable assembly of Parliament, a proceeding free from all division and passion with comptiame and correspondancy, they may conclude in that, not which you not I, or any other may fancy or desire, but in that which is agreeable to the will, and conducing to the glory or God, thoug never so contrary to your desires and to the reformation of all evils in the Church and state, and the settling of peacle and truth amongst us, Amen.  
But alas I doubt the prime fountain of their distemper, is notiin you altogether, I remember I have read a saying to this purpose. That popluus est tanquam mare, quod exsequietam et tanquillum semper manet nullis fluctitie agitatur nisi cum ab Aeolis concitatur surit. That the people are like unto the sea, which of itself is quiet and calm, not tossed with waves and surges when it is troubled, and agitated with winds. There are therefore it may be doubted some Aeoli amongst you, some vu ruly; and swelling spirits that are the boutefeux, and shirrers up of those tempestuous motions which are among you, I dare not accuse any; but who ever they be, let me tell them that I doubt it will be found a work that will receive but an uncomfortable recompense from the God of peace, to kindle the fire of tumult and sedition in the Church, if Vriah met with a breath from the Lord, for laying a rash hand upon the Ark, to keep it from falling, when it was shaken, what a breach think you may they expect, that by their timorous attempts upon it, do as much as in them lieth, shiver into pieces that holy ark of the Lords house, look but upon the Guerdon of murmurers, and factionists in this world; in the fixteenth of the Book of Numb. And it may light you to a shrewd guest what reward they are like to have in the world to come; I am loath to suppect any, but give me leave to admonish all, Et capuit qui capere potest, and to put you in mind how disproportioned such wisdom is unto that wisdom which cometh from above, which the Apostle telleth you, not I, (and I hope he may yet pass for anthenticall) that it is first pure then peaceable, Gentle, easy to be entreated, full of mercy, and good fruits without judging and without hypocrisy; and before at the thirteen verse of the same Chapter, who is a wise man, and endued with knowledge among you, let him show by a good converfation, his works in meekevesse and wisdom; And on the contrary. But if ye have bitter envying, and strife in your hearts, rejoice not, neither be liars against the truth, this wifed once descendeth not from above, but is earrhly; sensual, devilish; For where envy, and strine is; there is sedition and all manner of evil works, surely if Saint james be canonical Scripture (as I hope that will be none of our new doubts) than this is a orthodox Doctrine, and if this be orthodox doctrine, the praetife of some of you is but an hetrodox practice, the I ordes are so clear, they need no great comintary, you see here the plain characters, of heavenly and devilish wifedome set down by their true and opposite properties in the: name of God, unmask yourselves, and look upon yourselves in this glass, and I am persuaded you will not all be enamoured on your own features, you will I hope be out of love than with the deformity of tumultuous proseeding.  
But especially my Brethren of the ministry, I beseech you by all those great bonds of obligation that you own unto Christ jesus the prince of peace, That as you 〈…〉 be Ministers of peace, and as you 〈◊〉 the Gospel of (peace so your would by all means pofible both by doctrine & example 〈…〉 the 〈◊〉 of the 〈◊〉 of the Church, 〈…〉 I beseech you all Vainglory & 〈◊〉 with the desire of populatity; & put on the spirit of m●●k●●s & sincerity let your tongues be lick the Tongue of the wise which is health, to like whole again (as I may so speak) the sores and breaches of Israel, & not like the tongue of the wicked which is as words and spears: to pierce and vulnerate the mystical body of Christ, and to make breaches in that building which he hath Cemented to gether with his own most precious blood: oh stifle I beseech you, that bitter proverb, that it may be anathematised fion amongst us that omne malum a sacerdotique. But alas why do I speak thus unto you, I beseech you pardon me; I do willingly acknowledge, the ministry of London to be the Glory of the Church of Eugland, but yet I fear there may be some meteors, amongst those glorious stairs, if there be, than this is theirs. And I entreat them to consider of it with a meek and a christian heart, and to weigh it well, whether that truth lasteth not longest and speedeth not best, that is brought in & fomented by a peaceable mind, & so I commit you all unto God, and to the power of his grace, beseeching his gloriours' Majesty that he will give us all hearts to endeavour the making up of those miserable distractions that are amongst us, that mercy and truth may meet to together, and righteousness and peace may kiss each other: that he will be pleased to take pity upon our poor distressed Churches, that they be not consumed in the flames of their own discords to the glory and rejoicing of the adversaries of the Lord, that once more we may serve him with united hearts, and that peace may be within our walls, and plenteousness within our palaces: none but thou only canst do it O Lord, help us O Lord our God, for vain is the help of man; And so the God of peac ewhich brought again from the dead the Lord jesus, the great shepherd of the sheep make you perfect, strengthen and establish you and us all, for ever and ever. Amen.  
FINIS.