in their Fasts used aâ—…l manner of delicates and strange fruits with sundry sorts of Spice in great abundance so likewise do the papists u And 2. From Elixay the heretike the pope hath learnt to celebrate divine Service in an unknown tongue for that was his heresie x And 3. From Montanus the heretike the pope learnt to prescribe his rules of Fasts for â—…e first limited times of Fasting y And 4. From the Collyridians he was inspired to worship the Virgin Mary And 5. Erom the Cajâ—…nes to invocate Angels And 6. From the Carpâ—…ratians to worship the images of Christ and S. Paul and therfore we slâ—…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 Tenents which do flâ—…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 therfore they who teach pray or sing in the Church ought to use the vulgar Tongue understood of the people for the edification â—…xhorration consolation of all a But the papists contrary here unto teach That the worship of God ought to be used in the Latine tongue and that it is not onely unprofitable but also hurtfull for the common people to have the holy Scriptures read or sung in the Church in the Vulgar tongue b And 2. The Scripture teacheth us That that which entreth into the mouth defileth not a man c all meats being clean creatures and allowed to be eaten by the faithfull with thanksgiving d But contrary her unto the Papists teach That it is not lawfull for a Christian under pain of mortall sinne to eat of all sorts of meats on all dayes and times As in Lent the four Ember weeks Fridayes Saturdayes and the Vigils of some Saints e 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 and that the place of his sitting is the great City which hath seven hills and raigneth over the Kings of the earth g 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 And therefore we may truely 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 deâ—…racts and derogates from God the Father for the Scripture saith That we ought to serve God alone wo is the Creator and Governour of the world i But the papists teach That we ought not serve God alone but also the Saâ—…nts because they are Patrons of Kingdoms People Cities Societies and 〈◊〉 k And 2. Popery detracts and derogates much from Christ and that many wayes viz. First from his Kingly Office while they deny him to be the 〈◊〉 Head of the Church making the Virgin Mary the Qâ—…en of 〈◊〉 as God the Fâ—…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 Masse 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 hoast 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 sin primarily and principally but secundarily our satisfactory works in this life and purgatory after this life satisfie the justice of God for our sins diametrally contrary to Sâ—…ripture which saith 1. That the bloud of Christ purgeth us from all our sins and thâ—…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 Latine Bible which is only with the Papists authenticall 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 And 2. They deny Christs 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 But the Papists teach that not faith only but works also do justifie us n 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 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 I will conclude this with a testimony or two of their own A Papist waâ—… driven by Tindall in disputation blasphemously to say We were better to be without the Lâ—…w of God then the Lâ—…w of the Pope q And Sylvester Prieâ—…iss Master of Pope Leos Pallacâ—… in his Bâ—…ok Contra Luâ—…berum thus writeth Indulgentiae â—…baritate Scripâ—…urae non invotuere nobis sed authâ—…ritate Româ—…inae 〈◊〉 Rom in â—…mque Pontificium que mâ—…jorest The pardons for sin granted by the Pâ—…pe are not warranted unâ—… 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 fiâ—…is 〈◊〉 Scriptura robur authoritâ—…tem trabit that is The Scripture drâ—…werb all its authority efficacy and power from the authority of the Church and Pâ—…pe of Rome And therefore oh horrible blasphemy if the Pope would not licence the Bible and grant it to be 〈◊〉 it were but â—…s a dead letter not to be regarded at all And therefore seeing Popery is so derogatory a
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 confesse a truth we shall finde some so strongly armed with seeming weight of reason or equity that it will even confound mans wit and understanding to avoid them and they must indeed be assoiled onely by faith as was said before I will recite some few such questions not that we should discusse them but as the Lacedemonians shewed 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 equall to all Si sancti Angeli aeterne suâ—… beatitudinis incerti quomodo beati Si dicamus Deum diabolo adbuc bono revelare â—…oluisse â—…teris verò revelasse quo malo merito disceruebatur a caeteris Num Deus prius ultor quam ille peccator z Again he questions Why God permitted Adam to be tempted knowing that he would fall if he were a Also Why Infants should be damned through the negligence of other men b Also he thinks it cannot by Scriptures be proved which yet is holden for a certain truth That mans soul is derived from God and not from the parents a Another cannot conceive How the Word could be made flesh b So some question How it can stand with Christs mercy not to offer the means to Tyre and Sidon which he knew would have repented c 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 Gods judgements to finde a reason Why Infants are damned Either from Gods fore knowledge how they would have sinned if they had lived or from some other hidden cause d And Fr. Maro elsewhere would excuse him to speak only by way of argument not of judgement Hic loquitur non determinando sed arguendo e But the blessed Father rests not in these but confesseth plainly That he cannot pierce into the depth of Gods counsels they being farre above his reach f and he thinks above all humane judgement g And Chrysostome forbids us to search such things h 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 confesse our blindnesse and to submit our understanding in faith to the wisedome 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 Arminianisme which gives heat life and growth unto them Fourthly Let us never leave our own colours to pafse into 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 brethrâ—…n Let pride and faction say what it will I know your Honours will hold those opinions at the very bâ—…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 Universall Redemption generall election predestination unto life from a forâ—… of works the merit of works justification by works the 〈◊〉 of the aw and divers other Tenents are held and proâ—…ssed by many in our Church who are not able to maintain their opinions without borrowing of helps grounds and arguments from J suites and Popish Writers Fifthly let your Honours be welâ—… aware of the cheating and 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 yâ—…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 deceitfull workers i and like Serpents if they can wring in but the tip of their tails will slyly insinuate the whole bodies of their errours 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 squadrons in our hearts I will only instance in one sort of false Teachers It appears as clear as the Sunne at high noon by that learned work eâ—…led Collatio Remonstrantium Socinianorum That Arminianisine is but a step unto Socinianisme and whether Socinianisme will not in all probability in time lead unto Arrianisme I leave it to the learned to judge And therefore let your Honours we humbly beseech you joyn all your strength to quench this sire of Pelagianisme that hath so long burned and eâ—…ed the very bowels of our Church Sixthly and lastly I will conclude my unpolished Petition unto your Honours with this exhortative Caveat That if you desire my Petition may be admitted accepted read voted answered and granted by both your Honorable Houses to the generall ioy and reioycing of the whole Church of England that then your Honours must unanimously become Petitioners your selves both for your selves and us Remembring 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 Therefore it is not to be pâ—…sed else-where 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 And therefore as your Honors are helped by the holy and daily prayers of the faithfull for the blessing of the Lord upon your persons proceedings counsels and pious designes and endeavours so let your
faith of the Gospel k In whom should this holy union especially shine and shew itself First in generall in all Christians because there is but one way one truth one Christ 1 Tim. 2. 5. Secondly in all Ministers because their lips should preserve knowledge and the people are to seek the Law which is but One at their mouth l Thirdly In all spirituall or Ecclesiasticall Law-givers and all pious publike Assemblies convened for the good of the Church And these especially must be One both in winde opinion and judgement But of this more amply afterwards in the second Vse I will now apply for methods sake the point propounded Is it so That all true Christian should adhere unto that Vnion of Doctrine with an unanimous consent which is according to the trueth of the Gospel then all Authâ—…rs aâ—…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 dissentions m entreating them to admit of none amongst them n no though an Angel from Heaven should preach otherwise unto them o And grievously reproves them who forsake the fellowship which we have among our selves p Marke how fearfully he adjureth us to observe them diligently Which cause dissentions and offenses contrary to the Doctrine which we have learned And wherefore To follow them Or favour them No but as Snakes and Adders q to avoide and eschew them r to stop their mouthes s and to have no society or fellowship with them that they may be ashamed t And therefore that your Honours may the more carefully see to those Seeds-men of mischief and sowers of the Tares of dissentions 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 dissention and disturbers of the peace of the Church by introducing of errors heresies schismes sects and superstitious practises thereunto are not of God and therefore let them not stand We read of a contention between Scotland and Ireland about an Iland 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 then Scotland should enjoy it but if it dyed Ireland Thus if we be of God this Snake of discord will dye in our hearts but if it be nourished haâ—…boured and live there we are not his And therefore let all Gods people know that they are not of God who introduce divisions aâ—…d innovations into the Church for God is not the Auâ—…hor of câ—…nfusion but of peace a He that transgresseth the Doctrine of Christ hath not Gâ—…d therefore receive him not into your houses neither bid him God speed b All lines the further from the center tâ—…e further disjoyned the nearer to it the nearer united Now this Center is the God of trueth and this Vnion is the trueth of God and therefore let your Honour approve your love unto God by your study and care to preserve his trueth Secondly These Sowers of dissention and Broachers of division in doctâ—…ine rend Christs seamlesse Coat c yea Christ himself d And as at the death of Christ tâ—…e Veil of the old Temple was rent to let in the new doctrine of the Gospel e even so these men with a contrary event would rend in pieces the Tabernacle of Truth to re-admit old and antiquated superstitions And therefore let your Honours have a speciall eye towards them and care to prevent them Thirdly As dissentions are fruits of the flâ—…sh f So they that maintain and broach them are fleshly minded men g And such as the Church of Christ disclaims If any list to be contentious we have no such custome neither the Churches of God h Nay they aâ—…e instruments of the devill that envious one That sowedtares in the field of God i For this is Satans chief policy when by the seed of the Word as by Cadmus his teeth or Deucalions 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 Thus he threw bones of dissention between Lutheranes and Zwinglians and since between Separatists and Conformitans knowing that a Kingdom divided cannot stand l And therefore let your Honâ—…urs seriously labour to suppresse such Satanicall spirits a labour for the satisfying of their own lusts and appetites to set the Church on fire by their dissâ—…ntions Fourthly Satan triumphs both over his preachers and prisoners his souldiers and slaves deceivers and deceived m those who take captive simple souls and those who are taken captive by him aâ—… his will n Therefore seeing those are his voâ—…aries these his vassâ—…ls and both his 〈◊〉 Active and Pâ—…ssive â—…et your Honours suffer neither those Actives who study to deceive o nor those Passives who are carried about with vâ—…ry blast of vain doctrine but be your selves Deponents casting away â—…ut of our Church every thing that presseth down p and thiâ—… 〈◊〉 and cogging of men whereby they lye in waite to dâ—…ceive q punishing those who Satmically deceive pittying these who simply are deceived and labouring that these instruments of Satan who peâ—…vert unstable souls may be either truly reclaimed or severely corrected for these thâ—…ir wicked practices â—…ifthly These sowers of discord dissention and jarres in Religion are the most despâ—…rate enimies the Church and Common-wealth have The Trojanes had twâ—… great enimies Achilles and Uâ—…isses Vlisses he stole the Pallâ—…dium out of the Capitall which was the fare fortune and prosperity of their City Achilles he flew Hector their chief and choicest Champion but yet Vâ—…isses did them more harm then Achilles Thus is it with us we have had some of our Hâ—…ctors slâ—…in I mean some of our buâ—…ning and shining Lamps extinguisht and silenced and some principâ—…ll Pillars and prime pious Preachers suspeâ—…ded whâ—…reby our Church hath beâ—… much weakned aâ—…d the hearts of the faithfull mightily enseebled but yet behold a greater mischief Religion is the Palladium and faâ—…e of our Lind and no longer can the Common-wealth flâ—…ish then the Câ—…urch fares well for if the Church sâ—…ake thâ—…Sâ—…te cannot stand And therefore He or Tâ—…ey who go abâ—…t to bring â—…rroneous or hereticall opinions or superstitious practises into our Câ—…urch and whâ—… countenance and encourage such and labour to smother and suppresse the tâ—…uth as much as in them lyes are the worst and wretched st enimiâ—…s the Church and Sâ—…te have for in cutting off the Head of Religion by the introducing of these
all means fraud or force to kill him whom that picture did represent I will not mis but cros-apply this I have dâ—…awn the picture of Vnity 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 livelesse but that knowing it by its picture you might labour to protect preserve and defend it from those who seek nothing more then the rending ruining and ruinating of it And thus much for the first thing I propounded to treat of Viz. The Motives which should perswade your Honours to be one The next thing in order to be handled is Wherein your Honours 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 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 redresse them And therefore in the Cordiall desire and carefull endeavour thereof be yee one And Secondly In punishing those publike offenses which either have beâ—…n scandalous and perillous unto the Church or pernicious and noxious unto the Common-wealth as the children of Israel joyned themselves together as one man to revenge upon the Benjamites the wickednesse committed by them unto the Levites wife Your Honours are chosen to this Assembly not only to 〈◊〉 injured persons but also to reform unjust practises and practised impieties both in Church and State And therefore herein also you should be one And Thirdly In setling rooting grounding and establishing of 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 Nationall 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 carefull 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 Schismes Sects and Sectaries as are contrary to the truth and doctrine of the Gospel because these rend Christs seamlesse Coat and disturb the peace and desired tranquility of the Church Let not every Preacher be a Plummer 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 followes by and by and therefore be yee all as one in the establishing of this one truth Say yee to Archippus the Ministers of the Word Take beed to the Ministery which thou hast received in the Lord that thou fulfill it Give sâ—…me injunctions to the Lords Messengers and Embassadors 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 cuâ—…b them from venting their own private conceits and opinions publikely 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 unnaturall and unfitting nurses who either do not give children milk at all or else adulterated and sophisticated with many dangerous ingrâ—…dients to hinder their growth The first are carelesse 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 Church Give me leave my lords and the rest of that Honourable Assembly to enlarge my self a little here touching the fitnesse of our Ceremonies Should your Honours our Lawgivers question or demand Whether it were better to urge such things or not I am utterly perswaded of the negative and for the confirmation of my assertion I will lay down some plain particulars 1. Some hold it unlawfull for the Parliament or Magistrate to command and urge them being thus offensive but I dare not say so lâ—…st I be asked Who made thee a Judge a or Who art thou that condemnest another mans servant b This were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be wise above that which is meet c because Quae supra nos uihil ad nos What have private men to do with the publike Magistrate It is our duty to follow those things which concern peace d 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 then the Word doth warrant 2. I am fully perswaded were your Honours so pleased that it were much more convenient not to command them or at least not wiâ—…h such offense strictnesse and rigour to urge them and in my opinion I have not found any weighty objection to the contrary â—…irst It is objected That our Ceremonies were in use in the Primiâ—…ive Church When they were in thâ—…ir purer use they were not holden 〈◊〉 neither then were they polluted neither did the Primitive Church which is our case ever maintain them giving scandall to their brethren neither is there now more 〈◊〉 of them or for aâ—…tiquities sake more respect to be given them tâ—…n to the brazen Serpent which holy Hezekias burnt for the abuse Secondly It is objected There is good use of them viz. hope to reduce the Romish Church to us Fiâ—… As it is no ordinance appointed by God to gain our brethren so if thâ—…re were any such hope as is prâ—…tended it might well bedoubted whather men ought to grieve their own children within the Church out of a slight and uncertain hope to gain thâ—…m who are without Secondly But indeed there is no such hope at all the contrary being manifest For as they have alwayes 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 yeilding in ceremonies how much lesse in substan iâ—…ll doctrines Surely We may justly suspect that this argument was first coyned in some hollow heart that desired to hold us in our old ceremonies upon any price or promise whatsoever And me thinks it is no
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
knock Oâ—… lâ—…t the fire of your zeal so consume all carnall state policy in your Honours that though by probable arguments you should be perswaded That if error heresie or Popery were tolerated permitted or winked at the Common-wealth would prosper and flonrish the more and our Traffick with forraign 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 Remember in generall as the Jacinth if it be rubbed with lime is soon set on fire but hardly quenched and the Adamant and iron soon joyned but hardly dissevered and the coyn soon receiveth its stamp but cannot loose it without melting Even so error and heresie are soon admitted but hardly rooted out and therefore yee should be one in withstanding constantly and couragiously 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 Pâ—…pery is a great plague unto us and a most pernicious doctrine in it seâ—…f aâ—…d therefore be yee 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 devillish 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 Iâ—…olatrous Supercilious Pernicious Devillish Theevish Cruell Hereticall Insolent and Derogatory doctrine Hence I thus argue That Religion which is superstitious idolatrous supercilious perniciâ—…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 passe 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 adde more particulars and more enlarge these then 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 be worshipped both for the matter and manner as himself hath prescribed in his Word s 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 equall 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 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 prophane And 2 How manifold Idolatry is two wit twofold i. e. 1. Internall and Mentall and is forbidden in the first Commandment And 2. Externall 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 doe question this I referre him to our famous Featley Fol. 490. 491 492. where this trueth is proved and painted out to the life amply fully and faithfully I will for your Honours satisfaction adde a word or two The Scâ—…ipture teacheth That the worship of Images is a thing abominable t and expresly forbidden u also That the holy Spirit callâ—…th Image Teachers of lyes and vanities x 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 mens Books He therefore that teacheth the câ—…ntrary is accursed * The Word of God teacheth that Christ Jesus our Redeemer by the perfect sacrifice of himself once offered upon the Crosse for the putting away of sin hath so reconciled the faithfull unto God his Father that there now remaineth no more sacrifice for sin y But the Papists teach that the Masse is a Sacrifice for the râ—mission of the sins both of the quick and dead * Is not Popery then an Idolatrous Religion Yea perhaps themselves will not deny it for Gregory de Valentià the prime of the Schoolemen professedly pleads for Idolatry and endeavours to prove it to be lawâ—ull out of the words of Saint Peter z When yee walked in unlawfull and abominable Idolatries Quid attinebat ita determinatè cultus simulacrorum illicitos notare si omnino nullos simulacrorum cultus licitos esse censuisset a What need saith he Saint Peter deterre us from unlawfull Idolatries if some kinde of Idolatry were not lawfull And therefore it is evident that Popery is an Idolatrous doctrine And 4. Note That Popish Masse is Idolatry and therefore their Religion is Idolatrâ—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 Because Papists say That their Masse 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 Masse is no excrement but an essentiall part of Popish Religion and consequently If their Masse be Idolatry then 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 diffâ—r thus Oâ— the order of Aaron there are many one succeeding another of the order of Melchisedech only Christ who is an eternall Priest and his Sacrifice of eternall virtue Now Popish Masse 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 Baals Antichrists Idolatrous Priests and consequently their sacrifice of the Masse is Idolatry and their Religion Idolatrous And Thirdly Popery is a supercilious Religion for the holy Scriptures teach That our good works because they are imperfect can deserve
their bodies and lives For the Papists say Thâ—…t it is lawsull to violate promise and oath in favour of the Romane Church as it was concluded in the Councell of Constance and with the death of John Hus and Hieroâ—… of Prague 〈◊〉 contrary to the publike faith and safe-conduct granted unto them from the Councell And 3. In respect of their soules and that many wayes namely 1. By teaching people ignorance The Scripture teacheth us that the ignorance thereof is the cause and mother 〈◊〉 erâ—…ors h and therefore we are commanded both in the old and new Testament to read meditate and search the holy Scriptures i But the 〈◊〉 teach us that ignorance is the mother of Devotion and that to keep Religion safe it is needfull to forbid the lay or sâ—…cular men the reading of the holy Scriptures seeing it is the cause of many 〈◊〉 k In the County of Burgundy in France iâ—… an 〈◊〉 of long continuance and therein a Colledge of Judâ—…sites or as they call themselves Jesuites who fearing lest tâ—…e 〈◊〉 doctrine might creep in upon them have not onely dâ—…barred the people of the Protestants books but also expressâ—…ly forbidden them to talk of God either in good sort or bad l And 2. By permitting favouring and conniving at fornication and unclâ—…annesse The Scripture teacheth us That marriage is honourable amongst all men m and that it is better to marry then to burn n yea that to forbid marriage is a doctrine of Devils o But the Papists teach That matrimony is a carnall estate and therefore with such severity to be forbidden to the Clâ—…rgy that it is more tolerable for a Prelate or Ecclesiasticall person to live in fornication then lawfully to marry according to the Law of God or that it is a greater wickednesse for an Ecclesiasticall person to marry then to commit fornication and Bellâ—…rmine who boldly averres 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 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 saiâ—… woman to be another mans wife and onely his concubine he was again restored q As this doctriâ—…e hath been taught by inerring and infallible Popes so also by such Councels for in the first Councell of Toledo held in the reigns of the Emperours Aâ—…adius and Honorius this Canon was agreed upon for the keeping of Concubines Caeterum is qui non babet uxâ—…em pro uxore conâ—…binam babet à communione non repellatur tamen ut unius muliâ—…ris aut uxoris aut concubinae â—…t ei placuerit su conjunctione content us that is He is not to be debarâ—…ed from the Commuâ—…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 Dâ—…stinc 34. hath written hereof in these words Christiano non dicam plurimas sed nec duas simul babere licitum est nisi unam tantum aut uxorem aut 〈◊〉 loco uxoris si conjux deest concubinam And thus we see as ignorance so also fornication and uncleannesse is taught to people and permitted uâ—…to them as though they were not prone enough thereâ—…nto of themselves by nature And 3. By teaching uncertainty of salvation and thereby making men hang in fuspence all the dayes of their lives dâ—…prived of all true comfort The Word of Gâ—…d indeed teacheth us That faith is not doubtfull but assured of salvation which it hath by the blood of Christ r But the papists teach That the particular iustification of men and much more the sâ—…lvation is very uncertain so thâ—… men must alwayes doubt of their salvation And that not to doubt of the favour and grace of God is presumption s Oh what greater mischâ—…ef can be done unto religious and conscientious men then thus to make them halt between heaven and hell as altogether uncertain all their daies 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 uncleannesse and uncertainty of their fâ—…ure eternall estate and condition is a most pernicious and pestilent doctrine in regard of peoples 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 mens souls And thus we see That popery is a perillous 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 divelish dectrine 1. Tim. 4. 13. For the forbidding to marry and the commanding to abstain from mâ—…ats for conscience sake which are there called Doctrines of Devills are both expresly taught and commanded by the Church of Rome And 6. Popery is a theevish doctrine and a robbing Religion For 1. It robs people of the sacred Word of God the food of our souls which they must not enioy 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 onely but to the Laity the bread alone ought to be administred t And 7. Popery is a cruell doctrine and bloody religion witnesse the Spanish Inquisâ—…tion the Martyrs in Queen Maries dayes and the bloudy persecutions massacres and treasons practised by the pope and his agents in all places where he hath authority upon those who will not yeeld to his idolatry superstition and Antichristian power And 8. Popery is an hereticall doctrine and a masse or lump of errours For 1. From the Manichees they have learnt these heresies viz. First as the Manichees forbad lawfull marriage but allowed fornication so do the papists And as the Manichees thought not Marriage in their Laity unlawfull but onely in their priests and prelates even so do the papists And Secondly as the Manichees received and administred the holy mysteries under one kinde so also do the papists And Thirdly as the Manichees abstained from flesh and yet
warâ—…e into peace our conâ—…ention into concord and our discord differences divisions and jarres into a sweet barmony and agreement both in Church and State Fifthly Another means is a continuall remembrance That 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 Christall never changeth colour and the clear Diamond remaineth alwayes in one estate And therefore be yee like the clear Christall and glistering Diamond alwayes one in affection unto the truth and in endeavour for the establishing thereof And 2. Call to minde That God made all mankinde of one man to teach us how acceptable Unity in many is unto him u whence came that Aâ—…ome Multitudo procedit ab unitate many springs from â—…e x that is the multitude of men now in the Woâ—…ld came all from one man and therefore be yee although many yet one in minde and judgement And 3. Remember That the Land represented by you is but one body and therefore be yee 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 aym 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 practises 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 because a Kingdom divided against it self cannot stand The Law of Christs Kingdom is Religion and therefore must be as is Jerusalem at Unity in it self Oâ—… 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 mens opinions are different and various Quot homines tot sententiae and like the branches of a growing Tree encrease still as well in multitude as bignesse yea like Hydra's heads from one cut off many aâ—…ise yâ—…t Truth is but One never lower never more as the Eccliptique in the Zodiaque the Center in a circle the pole of the world or a Mathematique 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 yea were not this Truâ—…h simply one and uncompounded it could not be eternall but must peâ—…ish for Omnia composita corruptibilia saith the Philosopher only the simple unmixed Truth abids for ever Certainly a serious remembrance That your Honours have but one Father one Mother one Religion and one end and aym in your Assembling together would be a means to make you one in and amongst your selves Sixthly The last means though not the least Materiall is a firm League Promise Protestation or vow made unto God by and amongst your selves This Means is not of Prometheus but of Epimethius his prescribing for it doth not go before as a precept but follows your president your Honours by divine assiâ—…tance and direction having already taken this course and used this means of a pious Protestation to knit close make one and unâ—…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 worâ—… hereof your Honours being aboundantly informed nâ—… satisfied concerning the nature necessity lawfulnesse and uâ—…ility of such a holy Vow Protestation and Covenant Now although a word or two hereof is too much and nâ—…edlesse in regâ—…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 lâ—…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 â—…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 puâ—… Viz. What is to be vowed protested or promised unto God To continue in yea to professe and maintain the truth of 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 Pâ—…mise First The great represenâ—…ative Body of the Land viz. Prince Peers and 〈◊〉 must begin for the example and encouragement of others This being done already to the admiration and exuâ—…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 That I confidently perswade my self That as it was said of Josiab 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 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 practise and prescribe the other must obey because as it belongs unto Magistrates and Parliaments to reâ—…orm and redresse abuses so unto people to assist and be directed by them Magistrates must maintain and protect Relâ—…gion and the Laws and people must defend their religious Pâ—…otectors and Lâ—…ngivers And therefore as the one makes a Vow Protestation or Promise for the defence of Church and State so ought also the oâ—…ber When is such a Vow Protestation or Promise principally necessary First When a people generally are in perill or danger to perish by the might multitude power policy strength or subtlâ—…ty
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
held so dangerous that the fear thereof brought our prudent State to a pawse even in the holy work of Reformation as a Prelate of our own witnessed b and therefore let that abide in us which we have had from the beginning c and let us keep the profession of our hope without wavering d taking especiall heed of relapsing and falling back again with the dog to his vomit and the sow to the mire e 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 unparalleld Juell Morton Davenant Fulke Wâ—…itakers Humpbry Sutcliff Willet and many others Now if 〈◊〉 build again what we have destroyed we make our selves transgressors f 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. Thessal 2. 15. let us not waver nor be carried about with every blast of windy doctrine g but hold fast what we have learnt that no man may take away our Crown h lest if we re-edifie or re-admit what hath been banished Sathan will not come alone but bring in with him seven Spirits worse then himself i 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 enquire how I came hither If a man see his house on fire he doth not first enquire 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 carelesly 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 perill utterly to perish for these doctrines have been miserably shaken burnt battered defac't and opposed viz. The persâ—…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 errours 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 Fathers complaint with some mutation That all England is become an Arminian Now I know your Honors in your grave wisedome and great care of us will not so much enquire 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 suppresse and expell 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 mans understanding to give an account to us either of his works or will For the shallow shell of mans brain cannot comprehend those Oceans either of his Works How they are done or of his Will Why he did so 1. Touching hiâ—…Works many things are impossible with man wch are possible enough with God k as was Christs conception to his blessed Mother l 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 walking by faith not by sight n Disciples must turn disputing into beleeving o 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 Gods will should be given as a sufficient and finall reason of his works as if man were of Gods privie Councell and did know what reason moved him to all his works or as if Gods justice should not be approved further then man can give the reason thereof Alas who hath known the mind of the Lord or who was his Councellor p or what man is he that can know the counsell of God or who can thinke what his will is q Therefore it must suffice us That the Scriptures give Gods Will as a determining reason of his Workes r And if the naturall wise man demand a reason How this can stand with the Justice or that with the Mercy of God c Let Saint Pauls 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 vessell to honour another to dishonour s Saint Augustine saith plainly That onely God knows the reason of his will Posset Deus cur ergo non fecit quia noluit cur noluerit penes ipsum est t and as flatly That Gods will is the necessity of the creature Voluntas Creatoris est rerum necessitas u And Saint Paul wraps up this mystery in a holy rapture admiring the deepnesse of Gods wisedome and unsearchable judgements and wayes note this well past finding out x Gravely and divinely doth learned Musculus reprove the boldnesse of man daring to examine the justice of Gods 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 laâ—…dem nisi quoad sensus eorum pertingit y Thirdly give not too much place to curious questions or disputations especially touching the Works of God A simple man may knit more knots in an hour
doctrine both in regard of God Christ the Word and Faith Oh let your Honours who Minibus pedibusque contend for the glory of Goâ—… 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 weakning the power of Antichrist by denying him all priviledge 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 lyes all errors heresies schismes superstitions idolatry and popery But it may be some will say That as Aristotle sets out a happy man Tully an Orator Plato a Common-wealth the Italian his Courtier but could never finde 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 exspected in so great an Assembly But let not this be any bridle to keep you back but rather a spur to prick you forward to an earnest desire and endeavour thereof remembring 1. That as the Phenix 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 eccho and sound forth your praises on earth when your souls enjoy the joyes of the Kingdom of Heaven And 2 Endeavour earnestly after this Unity and Unanimity in the advancing of the truth and true Religion remembring That Christ hathe treated his Father and your Father to work this holy Unity of minde opinion and spirit in you as Alexander the Great commanding his souldiers to ascend a Mountain dangerous and full of Snow and perceiving them timerous 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 Commaâ—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 Lords will explained to us or as his petition offered to his Father who is so well pleased in him r as he heard him in his requests s and will deny him nothing for then he could not have been a sâ—fficient Saviour It shews one and the same thing unto us viz. That all the living members of Christs Church who are assembled for the purity and peace of the Church according to his will and desire must be and by vertue of this his prayer shall be conjoyned in one holy and spirituall bâ—…nd of Unity And thus much for the second thing we observed to wit 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 Meanes are these namely First Labour that you may all be the faithfull of the Lord and the Lords faithfull ones and then he will make you one for the good of his Church as is implicitely promised in this His prayer as was shewed before The members of the body will admit of no fractions divisions rents nor jarres amongst themselves but have all one joynt 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 faithfull members of Christ then he will so unite your hearts affections desires and endeavours that as one man you shall all labour afâ—…r this holy Union of truth Secondly Because either Christ must work this holy Unity of Truth in you or you cannot have it another means to procure it is prayer unto him and that both by the Commons and Common-wealth for you anâ—…by you for your selves But I enlarge neither of these because in my pious mans practise in Parliament time which I put forth at the beginning of the Parliament to teach the faithfull of the Land their duty in the time and for the continuance of this Honourable Assembly I have largely and amply shewed 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 your selves Thirdly Let your meeting convening and assembling together be in the Name of Christ and then according to his promise he will be present with you t I need not enlarge this because Vincentius himself consesseth u That when the Rulers or Governours 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 vertue of Christ and consequently he will be in the midst of you that is he will be present with you and president 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 Common-wealth your prime and principall end and aym then Christ will be both present with you and president amongst you And so this shall be a third means to procure this holy Union and Unitie of Truth Fourthly Another excellent means to procure this grace is a serious and sedulous animadversion of the benefit which will redound thereby both unto our Church and State On remember for the Lords sake remember That if ye be one in minde affection opinion and spirit and that you all minde and speak and desire one and the same thing that then peâ—…ce and joy shall be heard in our streets righteousnesse shall break forth and shine in our Church prosperity and plenty shall attend our Common-wealth and both Church and State shall have cause to blesse you and to blâ—…sse the Lord for you and daily to invâ—…cate the Throne of grace for a blessing upon you both in body and soul who by your Unity Union and Unanimity have bâ—…en under God a means to turn our sorrow into joy our fear into bâ—…pe our ruines into repaires our darknesse into light our