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 wayes 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 observeable in this Protestation is the Manner thereof how it must be made viz. 1. Solemnly reverendâ—…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 refusall 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 magnifie 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 mercifull 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 Intension thereof for we must as â—…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 perpetuall and continue unto our lives end Truth and Religion the summe and substance of this Protestation being alwayes one as was shewed before in the fifth Means And thus much for the first main generall Viz. What we pray of you namely That your Honours may be at Unity amongst your selves I proceed now unto the second to wit That you may make unity amongst us or make us one Jovinian the Emperour being solicited to answer the Macedonians petition gave this answer y I hate all kinde of contention but unity I like and love his meaning was He would do nothing to further dissention and disâ—…rd but all he could to make peace and unity And this is that which your â—…ble Petitioner now sues unto your Honours for That you would because Vis unita fortior joyn all your force together to make unity amongst us and to stint stay settle and suppresse the dissentions and diffe-rences which are in our Church to the â—…uine of Religion and establish the true Religion in Vnity amongst us In this second main generall we have these two particulars particularly to handle to wit 1. We desire That the dissentions and differences which are in our Church and which hinder the progresse of Religion may be taken away by you And 2. That true Religion may be established in unity amongst us by you Now of thâ—…se in their order First Our request here unto your Honours is That you would be pleased to compose those jarres and to appeaâ—…e those differences of Religion which are so rife amongst us If you should demad how this may done the Philosopher answers * Take away the cause and the effect will câ—ase If this answer bâ—get another Question viz. Wâ—â—t is the cause of these differences and dissentions in Religion amongst us Then I answer thereunto That câ—…rtâ—…inly all iniquity is drawn on with certain cords of vanity a and dissentions would not be so dangerously embâ—aced if there were not some inducing causes which make us mistake error for truth and so commend falshood to our easier belief These therefore indeed would bâ—…hunted after and Ferâ—etâ—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 First one cause is the slippeâ—…y smooth and Snakâ—-like nature of Error which easily glides and insinuates it self both into our judgement and affection 1. Touching our judgement Gods truth is many times Supra Captum above our understanding not onely in the Reason why it should be so which made Paul cry out Oh the deepnesse of God wisedome and unsearchable wayes but sometimes in the Manner How can this be c as one saith of Christs mysticall Union Scio quod verbum caro it quomodo nescio miraris Omniâ—… caro ignorat d That the Word was made flesh I know but how it was done I do not know dost thou marveil at this All flesh is ignorant hereof For mans wisedome cannot know God e Whence one saith In eo peccatum est quod rem dictu ineffaâ—…ilem comprehensione impossibilem vani homines se animo complecti posse crediderunt f This was no small fault in them That those things which were ineffable and incomprehensible they beleeved they could conceive and take up But Errors have commonly their gâ—ounds from mistaken or misapplyed grounds of mans wisedome called Philosophy Mans wisedome hath eâ—…nticing words g and doth sophistically deceive us h and Philosophy lâ—…ads our belief prisoners i Whence Tertullian saith Haereses à Philosophia si borâ—…antur k That Philosophy is the suborner of heresie and the same Father shewes That heresies were borrowed from Plato Epicurus Zâ—â—o Heraclitus Aristotle Ibid. Whence it hâ—…th been said Summi Philosophi summi Haeresiarchae The greater Philosophers the greater hereticks which was found too true in Ehion Samosatenus Câ—…lius Porpâ—…yrius Iamblicus Psellus c. yea even Iulian himself drew his strongest Shaft out of that Quiver Now 2. Touching Affection the case is more plain for the naturall man sees no beauty in Christ nor form to desire him l and truth hath no relish with him that being such a hard saying that he cannot endure it m yea all truths Doctrines are bands and bridles that enthrall and check our carnall liberty as for example The condemning of evill words and of lust even in the heart n the
reason that we should leâ—…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 stirre onefoot towards us either in doctrine or ceremonies Thirdly It is 〈◊〉 The Parliament and Magistrate have power to command and settle these Ceremonies therefore it is fitter others should yeild to them then they to private men All this I acknowledge with reverence provided they go no further therâ—…in then 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 finde necessity to use it e And 2. In that place to the Corintbians the Apostle gives some light to our question Not using saith he his power to the hinderance 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 And I professâ—… ingenuously unâ—…o your Honours if power were in my hands I durst not for the world command them and that for these reasons namely 1. Offense is every where for bidden It is not good to do any thing whereby thy brother is offended g no though thine own conscience be resolved h Whence I reason thus If I ought not to doâ—…t ese when my brothers conscieâ—…ce is offended for if I dâ—… I sin against Christ i how much lesse ought I to command him to do them whose conscience trembles at them And seeing the cause of this offense to speak truly and freely must needs be in him who hath power to choose whather he will impose them or not I durst not for the world venter on that Woe pronounced against such as give offense and lay stumbling blocks before their brethrens feet when they need not k 2. Things once polluted especially by Antichrist and the rather offen'e remaining still in them ought not I think to be retained much lesse advanced by enâ—…orcing Law without great necessity which in these I confesse I see not 3. Seeing we plead freedom from Traditions even those ordained by God under the Law me thinks the Lord may thus plead with us Have I by the Gospel freed you from my own ordinances and will you entangle your brethrens with mans devices I prosesse in the fear of my soul I should fear that to lay such yokes on the Disciples necks were to tempt God l For concâ—…usion I will lay down a particular or two viz. First I â—…istinguish betwixt Affection and Conscience that may be moved where tbis 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 whâ—…ch is expounded by the best Comments that I have read of those negative Traditions Tâ—…uch not tast not handle not c n as if the neglâ—…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 Honours hearts to take them away For 1. They are the dregs of that Romish abomination and grant it were lawfull to marry a harlot yet who would espouse her whom such Ruffians have defiled The High-Priest might not marry a harlot oâ—… one pâ—…lluted but a Virgin of his own people o St Paul holding it no sin to eat of the Idol sacrifice forbids it notwithstanding because we must have no fellowship with them p And 2. These Ceremonies of ours make the Papists boast both abroad and at home Abroad that we are but little separate from thâ—…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 York-shire and other places have triumphed at the Altaring of the Communion Tables hoping that in time sacrifices would be â—…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 Suâ—…plice and Baptism without the Crosse 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 lovâ—…s the bâ—…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 forraign parts and Nations aâ—…d into parts and divisions who else would joyn 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 dayes 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 Gods ordinance hâ—…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 pitty saith he such baites of Popery are lest to take Christians in God take them away or else us from them q 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 puâ—…ged from all drosse and freed from spot or wrincle or any such thing r 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 lawfull Assembly would plead as much for the purity and pâ—…ace of the Church openly as private Christians do or should do in their prayers privately modesty mildnesse humility love and peace alwayes observed And therefore herein also your Honours should labour to be one And Fifthly In withstanding zealously and courageously all errors heresies superstitions and whatsoever els might disturb distract the unity of Religion A covetous old man going out of doors and leaving his God his gold behinde him commanded his old wife who sâ—…aid at home to let in none till his return lest he should be rob'd Imo non ad fortunam quidem No not to Lady Fortune herself though she should
nothing at Gods hand c 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 And therefore we may truely 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 People First To Princes and that in many regards namely 1. The Pope and Popish Clergy chalenge freedome from their power The Scripture indeed teacheth That every soul ought to be subject to the higher powers which are the Magistrates e But the Papiâ—…ts teach That Ecclesiasticall persons are not subject to the secular power or politick Magistrate but all ought to be subject to the Pope who compareth himself to the sunne and the Emperour to the moon and therefore Emperours and Kings in token of subiection and obedience do kissâ—… his feet f And 2. The Pope hath power over Princes and as he saith is of greater authority and power in a Kingdome then the lawfull King and Prince thereof as was observed by a Fryar who saith That it was not without cause that Malchus whose eare Peter cut off was the high Priests 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 Regall Majesty of Kings and Emperours is subject to the power of Priests g And Dorman said The Pope is the head and Kings and Emperours are the feet And Stanislaus Orichovius in Chimaera saith The Emperâ—…urs Maiesty is so far inferiour to the Pope in dignity as a creature is inferiour unto God Whence our famous Tindale deliberately and considerately said Popish Kings are but shadowes 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 ouâ—… 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 egall seats as him listeth Pope Benedict 9. desiring to puâ—…l down Hâ—…nry 3. Emperour and to raise up Peter King of Huâ—…gary 〈◊〉 â—…im the Crown of the Empire with this verse Petra dedit Româ—…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 naturall 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 aâ—…d ecclesiasticaâ—…l puissance to remove Philip the French King from his 〈◊〉 and under his Bulls or Letters pateâ—…ts conveyed the same solemnly unto Albertus King of the Romans And therefore we do the Papists no wrong in saying Popery is a pâ—…rnicious doctrine to Princes And 5. Popery teacheth Regicide and King-killing 1. Bernardus de monte Policianâ—… a Dominick Fryar poysoned Henry Emperour of Lucemberg in the Sacrament John Chastell attempted the death of King Henry the fourth of France and Jaques Clementâ—…ffected it Thus private papists and priests have practised Regiâ—…ide 2. The Jesuites the prime pillars of popery do maintain it The popish Divines at Salamanca held That the Catholikâ—…s in Ireland who did fight against our Queen Elizabeth were by nâ—…â—…onstruction Rebells 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 Colledge of Jesuites there And John Chastell confessed that the argument of King-killing was ordinary among the Jesuites and the aphorismes of Emanuel Sa confirm as much and likewise a book composed by the principall of the Seminary at Rhemes wherein it was affirmeâ—… and maintained That it was lawfull in certain cases for the Subject to kill the King 3. The Pope himself hath winked at such offendors for many of those who had a hand in the Gun-powder 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 yâ—…e fourthly such Judasites and Traitours have beâ—…n praised by the Pope as we see pope Sixt us 5. who made an oration in praise and commendation of the Fryars faith who murdered Henâ—…y 3. of France And fifthly the popes have practised it by their agents for Innocent the fourth after he had excommunicated the Emperour Frederick corrupted one in Apulia to give him poyson of the which the Emperour recovering he afterwards hired his bastard sonâ—…e Manfred us to poyson him whereof he died And Alexander the third writ unto the Soldane that if he would live in quiet he should by some sleight murder the Emperour and to that end sent him the Emperours 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 popes part in the favouring and furthering of his idolatries and superstitions witnesse Cardinall Como his instructions to Parry and Sixt us his oration mentioned before in defense 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 Ulyssâ—…s To devour him last after all his fellowes were devoured Certainly wofull and wretched experience hath proved this true That those princes who embrace and entertain Popery are not onely in a miserable slavery but also in as great dâ—… of their dearest lives as any private person if they will not 〈◊〉 all things comply with and be obedient and subiect unto the Pope that man of sinne And therefore our late Prelate now I hope with the Lord who was never corrupted with thâ—… 〈◊〉 of the times boldly concludes That Jesuited Papists caâ—…not be good subjects â—…ndly Popery is a peâ—…nicious dâ—…ctrine to People as well as to Pâ—…inces and that in a threefold regard to wit 1. Iâ—… respect of their estates for faith they say is not to be kept with Hereticks and the Pope can dispense with and absolve from all coveâ—…ants contracts bonds and bargains made with such And 2. Iâ—… respâ—…ct of
he infected former ages yet he doth so mould them a new and cast them into other forms Ut non cognosâ—… 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 hâ—…ld in the first infancy of the Church But the grosse Tenents which his boldnesse broached in former times that it was lawfull yea as some said requisite or rather as others necessary to follow all uncleannesse and so to please and delight those evill spirits to whom by nature we are subject were too broad for these dayes 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 compreâ—…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 cheffe and himself with bushes and pipes sweetly as if there were nothing there but meat and melody so the devill covers his dangerous purpose with chaffy doctrines and hides himself under other pretences entertaining the simple with delightfull 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 graduall Steps to re-advance that Babylonish Strumpet to that Seat of Supreme and Spirituall Monarchy from whence by our fore-fathers she was iustly dismounted These three mentioned are main causes which fill the world with dissentions For errors are a pleasing bait our wanton appetite greedily embracing them and the devil as a skilfull Angler baits his hook of dissention 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 over-swaying cause of more power than any yea all of these and that is The fearfull wrath of our God delivering up those people to blindenesse and errour whose sinnes he findes ripe unto harvest It is dangerous when Sathan like a roring Lion goes about to deceive us h but much more fearfull when the Lord gives leave and permits him to tempt us i but then beyond all most desperate when our sinnes shall provoke the Lord to seal a Commission or Warrant to this deceiver Go thy way and thou shalt prevail k If men turn the glory of God to the similitude of sinfull man l whether the Prophet and people do wickedly m or the people sacrifice to the golden Calf n or set up Idols in their hearts o God will give up the people to serve the Host of Heaven p and even infatuate the Prophets for their sakes q and make their wayes slippery in darknesse that they may fall therein r and so give them up both priest and people to their own hearts lust and even unto a reprobate sense s 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 lyes t 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 mauger all impediments u he can make foolish the wise Counsellours and send among them the spirit of errours x he can take away the heart of Princes and make them wander out of the way y yea he hath threatned to make our hearts fat z and smâ—…e us with the spirit of slumber that we shall not see for a recompence unto us a Thus your Honours have seen the causes of these differences dissentions and rents which are amongst us and it may now be expected that I should shew the remedies against those causes but I omit it Partly because I have amply shewed the duty both of Magistrates and people for the averting of spirituall as well as temporall plagues from Church and State in my Pious mans practice in Parliament time And Partly because I would not presume to teach a Dolphin to swim or direct your Honours our politick and Ecclesiastick Physitians what physick to administer or what receits 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 generall viz. That we petition your Honours so to consider of our dissentions divisions and discord and the causes of them that you may use the utmost of your endevour and poweâ—… to suppresse redresse 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 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 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 satisfie the doubt amongst our selves 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 Tenents 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 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 Land-marks to overn and direct our doubtfull steps at least probably to find out that heavenly palace of holy truth where we may safely and securely set down our staffe and stay our selves 1. Take heed of innovating in Religion Innovation hath bin ever