seems most mischievous shall be to our Security P. 120 121. And as that great Soul suffered as Socrates with his eyes open so may our Age see when they begin to feel where they are going Of that man's head I say as Sir Thomas Moor said of his beard the Kingdom has no more such but it lets us see our need of Prayer now so I leave that Objection Now for matter of Prayer in this we may from the word thus take direction partly for Supplication partly Deprecation and Imprecation 1. For Supplication as first that God's mighty Presence may be ever with and among his People with this the Glory or Defence doth come or go and going O the Miseries that enter at that Door for God's Throne to stand under the foot of an insulting Intruder to trample on it is and cught to be for a Lamentation One of Darius's Courtiers seeing that rich Table of his Master put as a footstool to Alexander being a little man to lift him on the Throne wept and being ask't the Cause answered He could not but weep that being the Table his Master had sate in Counsel at So Alexander caused to remove it If it affect us to see Man in pride tread on the Throne of the Lord how soon may God restore his Ark to its Glory And 2dly If he stands on tiptoe at the Door pray his Stay how oft is this urged says jeremiah Jer. 14. 9. leave us not and with this Subject Mr. T. Hooker of N. E. took leave of old at Chelmsford If God go away goes the Gospel with him Prayer if it be right is a taking hold of God to stay and has held him 3. If gone cry after him is it not time to cry if they take away our God as he said Judg. 18. 24. when they askt What ayles thee One God is our all and more than a hundred else he is seldom far from his People but a Cry may reach his ears stir his heart and it may be cause his bowels to yern and move him to a return 4thly Pray for Christ's Kingdom Gospel Grace and Power say as that Martyr Yet a little longer Lord Yet if the Gospel fall Westward and Prayer doth not as Joshua's did Josh 10. 12. cause its stay as we lose our Conquest so a dark Night and stormy follows that few of us will see day after and which is sadder to Posterity that want the Light we have for they may fully lose it and curse us for our Forfeitures Under the Type of Solomon it is said Prayer shall be made for him and dayly he shall be praised Psal 72. 15. And to that Prophesie add Christ's Precept to Prayer Thy Kingdom come Mat. 6. 10. Now hence is all our Protection this is the defence of the Truth of the Gospel and all the Professors thereof and also of pure Worship and the practisers of it On that Nail hangs our Civil and Religious All 's Truth and Right stand or fall at once if we hang our All on a man it will be a lye to us as Charles 9. was to Coligni ere that fatal Massacre All Popery gets rise by Perfidy and Treachery nulla fides is a Maxim as close follow'd as true the Kingdom of Christ still takes rise with and by the Gospel If Christ were not a King that could protect his own men and matters our Prayers would be vain Thou art my King of old said David Psal 74. 12. what for working Salvation in the midst of the Land He is a King that can do it will he but resolve against all our Unworthiness and and his foes Vnwillingness to be our King as erst he did Hos 13. 10. though Prayer be mock't now his coming to possess it will confute both our fears and our Enemies Blasphemies that Kingdom will tend to a 2 fold advantage both unto Religion and Right 1. To Religion great Peace and Unicn accrues by Christ's Kingdom Two Prophets agree in this Isai 11. 6. 8. The Wolf Lyen Leopard dwell with the meek Lambs Kids and Sucklings of Christ i. e. men as fierce voracious venom'd in nature shall put off and change their ferial immane bad Natures to Christ's Followers not be chained only a Change shall obtain on them and a little after it is expresly open'd so for the Envy of Ephraim shall depart vers 13. c. They shall not envy and vex each other So doth Zachary foretel ch 14. 8. When the Lord shall be King in all the Earth then one Lord and his Name one Name notes Worship and it shows that all fatal Differences shall center and terminate in one Object one Dominator and Saints only strive which knows and does the Lord's Will best And so all Names of Dissent and Contest shall relinquish their lifeless Forms wherein the Enmity both breeds and feeds and contentedly be butyed in Oblivion That his Name Power and Worship may be one from the East to the West Mal. 1. 11. 2. For Right it shall not be run down by Might the Poor shall have as true and as much Justice for God's sake as the Prince So is Scripture pregnant the two great Maladies that Bars and Courts groan with of Denyals and Delays of Right shall by this have suited Cures the one by seeking out a wronged Cause the other by hasting Righteousness Isai 16. 5. And Christ that Tree of Life in his days will spread the Earth over with Branches laden with all sorts of blessed Fruits How then should we pray for that King and Kingdom that alone will bring that Fruit Now when we seek this Kingdom and thirst for the Righteousness of it Mat. 5. 6. 6 33. When we pray the Word may run and be glorified 2 Thes 3 2. It is a good Argument of our being on Christ's side and this is the Defence David begg'd of God for his Life for fear of the Enemy Psal 64. 1. And often for the good Cause he ingag'd for And it being all the Service you can do had you not need say the old Prayers with a new Spirit that God may help yet once as Sampson prayed and then pulled at the very Pillars Judg. 16. 28. v. 30. And so dyed a Martyr for Israel and a Judge against the Philistims though himself sunk in that Adventure And truly the state of God's people is such some aged worn out and weak some poor low and discouraged many of the Rich timerous and of Nabal's temper the rest not yet pinch't with the Sorrows and Hardships of their own Flesh and all divided in their Notions about these Things that if by our Prayers we can serve Religion no better than by a Carnal Weapon we are like to suffer as sharp a Lash and as long as ever unless God by an Act of arbitrary Grace Works Wonders for us as here he did at Samuel's Prayers for Israel and thunder vengeance on the implacable in an extraordinary way and why not so now Since Promises do
Of this at present I only say If holy labour best fits sacred Rest to sanctifie the Sabboth how prophane are the Practisers of these dayes that will neither keep that day nor suffer others that both violate and vacate it That as the Priests set then a Watch Mat. 27. 28. 4. to keep the Sepulcher of Christ dead so well they minded the fourth Commandment So these guard all the day against any that would report of him that he is risen to be both King and Judge To leave them I come to the third Instanâ—e of Injuries to Worship i. e. by Practices repugnant to the Purity or Liberty of all divine Worship internal or external and all the Seasons Times and Ordinances of it Those are 1. Political in the State 2. Hypocritical in the Church 3. Jesuitical in Cabals and Covents of each a little briefly 1st Political Religion and pure Worship was wont to be grand Crown-interest of the best Kingdoms and States and as it prospered so did they as Constantine said in that Preface to a grant of his to the African Churches Since said he the due observation of what pertains to true Religion and the Worship of God brings great Happiness to the State and Empire of Rome So on the contrary as it declines so do they When carnal Policy is more consulted than Christian Piety when Jeroboam-like men clip cut and shape a Religion to serve State-humour Grandeur and Interest subjecting it to low ends not all designs to it this Eclipses the Glory of Gods Service In short alas when Superiours are a Terror to good deeds and doers and a praise to the evil the Sword is born in vain or sadly perverted in and from the end it s given unto So when inferiour Judges and Ministers of Justice practise the Law partially to feed Rapine and malicious Harpies â—â— discourages the Pious and sober minds Thus men are haled before the Seats of Judgment as Acts 8. 3. only for Praying and others are draged to Prisons and only for Conscience of duty to God the Truth and the good of Souls The violent courses of this sort beggars the Vertuous and so gratifies Informers that live on Spoils but no way dignifies Rulers and may call for a late death Bâ—ds Repentance 2dly Hypocritical practices in the Church not a little hurts pure Religion such in the purest times of the Church unawares to the best have still crept in as some of the Maryan Bloody-Clergy with those after Reformers that had the better sort foreseen as Ezra did ch 4. 2 3. the woful effects of a Mungril Religion would surely have declined to joyn with them The Reverend Fathers of the first Reformation were partly divided partly be-misted and so spied not the Satanical Crafts of Pagan Jewish or Papal Rite-Mungers that in more Zeal than Knowledge sought to promote Christianity by turning Sacraments into Sacrifices Pastors to Priests Tables to Altars and Prayers to Liturgies Saturnals to Christmass Realties to Rites c. Quod concilium specie prudens re anceps eventu Infoelix hodieque sane lugendum nefas luendum Ecclesiae said Tilenus But among many other marks of Cruelty and Church-Violence this I observe therein Piety runs low in any Church when the best are cast out by Excommunicators that never truly were in for confessing Christ as that blind man John 9. 34. Such cursed of the Balaams of our day that God doth bless and sold to Satan by Secular Mercinaries that say Blessed be God I am Rich Zach. 11. 5. A bad sign of a dying Church-State when the diseased bad Humours expel the best Blood and Spirits Vital or Animal from all residing in the Body Ecclesiastick When the best Sheep are Pin-folded in Prison the Wolves are made Keepers Foxes and Jackals set the Lyons prey Pure Worshippers may long for another Act recissory of their Fury De Scismatico Excommunicando as that a late nulled de Hereticus comburendo and God's Worship then will flourish more As for Jesuitical Clans and Cabals though in all Ages since Popery obtained no Councils have been unessayed by them to exterpate pure Religion yet for all their frustrations the Plots and Practices of our later dayes have out-vied themselves for Craft and Cruelty against all Protestants Nor has the former bad success and high preferment on a Gibbet of his own that Haman attained and his Complices in Hester's days given them yet a noli prosequi neither their late various ill hap and happy defeats their shameless Sham-Plots and Countermines have found has made 'um hopeless for after above three Years practise and four Parliaments pursuits they still like to their Master Belzebub the God of Flies as a Fly beat off Itterate their Impudence to Flesh-flye-blow all Religion and Vertue all Persons and Places Courts and Offices so have they not caught the Lyon's Whelp obtained in the highest Councils and Courts domestick and forreign divided the minds of regent Clergy-men some for Peace with Rome some for indulging Dissenters opened the way to Popery by disuse of Parliaments by placing Popish men in all Offices Civil Military some Ministerial also taught some pernicious Curs with Gander-Pens and Flying-Flams in their Mouthes to Fiddle to that Dance and buz no Murder no Plot brought the Plot into the City moved all the Rights Franchises and Liberties of it diverted the current of Justice turned the Laws point and whetted it with a new Edge against Protestants that was intended to Papists clapt Starl again in a Chair of Scorners run Parliament men off the Bench into Kings-Bench nulled the Rights of Elections to all offices nay Rights are Riots by Law men do stand on the Sword vex Widdows spoil without pity Excommunicate the most Pious Imprison without Mittimus or Mainprize seclude from the use of our hired Houses that Rome it self allowed Paul Act. 28. 30. and make Constables and lower Officers that else incline to Peace to watch and walk to keep people out of those hired Houses so both disturbing the Peace and prophaning the Lord's Sabboth-day taking the Keys of the Kingdom not entering nor suffering them that would as Luke 11. 52. and spoiling of the Proprietors and Renters in a time when all Cash is banked in a Bag with holes Lo these are part of the Effects of the late still resent Plot what is visible is open to every ones Senses Now what may be in the ishue any not indurate may soon fore-see what it shall be is reserved to the only wise God and both terrible to prospect So I pass the first Doctrine and on the next I only touch to be larger on the third 2d Doctrine was to assault worship in the Act is fearful and fatal Guilt The Philistims in the late captivating of Gods Ark were not a little guilty but though ignorant of God it was unprosperous wickedness and for it had he whipt their Posteriors or hinder parts as 't is Psal 78. 66. to their endless shame and
forced them to send it home with Kine and Peace-Offerings nor did it fare well with the Bethshemites for their irreverent temerity in gazing that knew better Now for them to dare it on a new assault abroad since it had beat them severely at home in each City to which it went the round till it forced its own rescue I say for them now in Gods Ground to invade 106 Miles was possibly strange And now that Samuel and so great a convention is met not to allow time for Sacrifice but rudely vijs modis vi armis with armed Souldiers to fall on them unarmed in the very act of Worship when Israel were not forward to use a Weapon now that had been crushed so before however they being met rather to repent and reform and serve God hear Samuel prophecy than to resist or rebel Yet such was their wrath to commit a Rape or Riot on these harmless feeble Worshipers and their God too and accordingly are served the Cannons of Heaven are discharged the Voice of the Lord speaks Psal 29. 3. by the Clouds the God of glory thunders this superordinary Punishment gave indication of more then ordinary Guilt they disturb Prayer God perturbs the Army If God must not hear his People quietly they shall hear from Heaven terribly Willet in loc parallels it with Judg. 5. 20. And that in Josh 10. 10 11. God cast Stones even many Thunder-bolts on them the Lightening also suckt out their Spirits Josephus says The Earth quaked that made their Hearts shake They rebel God raises his posse comitatus above to quell them O admired force of pious Prayer O heroick Faith O mighty Hand Says one quae victoriae suae trophaea etiam iâ— ipsis coeli â—rbibus figit that sets the Trophis of such Conquests in the Orbes above 't is a saying Nemo scelus geret in pectore non Nâ—mesin in tergo All men carry Vengeance at Back that bear their Sin in their Breast such Revenge infers deep Guilt and it answered Hannah's Prophecy ch 2. 10. The Adversarys of the Lord shall be broken to pieces How by Heavens thunder and that as a Pot-sheard Psal 2. 9. So says Pt. Mart. shall Turk and Pope be as 't is Apoc. 16. 18 21. they rose near together and so will fall for no greater Foes to Worship than they Bp. Hall in loc says God struck them in their Gods their Bodies and Lands the Princes escaped not God in his Wrath knows not Persons to excuse them makes no difference their Lords smart for it and a little after Samuel fought best on his Knees the Lord slâ—w them secretly before now in open Field in revenge of his Ark. Presumption makes men Mad else they would not lift a Hand against God But on this I need not be large what Assaults and how many Injuries Gods Service lies exposed to who are the Agressor is done already in the 1st Doct. what is to be given in Caution that they who are in the act may without fear or distraction do their Duty and instances of Gods wrath may occur on the third point All that is needful at present is Demonstration that it is fearful and fatal Guilt to resist vex disturb and more to destroy Gods Worship or any Persons or Things imployed in it Scriptures and Reasons evince it 1. Scripture shows it I only urge that Instance of Ahaz 2 Chron. 28. 20 25. King of Judah not only Introducer of false but Invader of true Worship which he did in seven things he 1st Vers 21 Robbed the Treasures of Gods House pillages God to serve an Idolater 2dly Antiquates Gods great Altar for preferring a forreign Form imposed 3dly Cuts off the Borders of the Bases puts on the Laver on Stone and removes from off the brazen Oxen the Sea the Vessels 4thly Takes away the Covent Musach a Chair to read the Law in for the Sabboth in the House made to render the Service more comfortable rest to Priests or People 5thly To please the Assyrian stops the Entry that he passed by to Gods House 6thly Shuts the Doors of Gods House Vers 24. 2 Kings 16. 26. 7thly Multiplies Altars all over Hos 8. 11. But see how his Sin is aggravated in that First He is the degenerate Son of a good Father sins against his own Light abandons the God Religion and Worship he is educated in Secondly 'T is folly to serve two forreign Gods that could not save their own Servants Thirdly Daring Impudence to innovate on Gods Vessels and approach a false Altar in the place of Gods and in Gods House Fourthly Induration was in it so to do in his distress or as Ar Montanus reads Tempore quo erat angustijs affectus when straights befell him on all Hands Yet Fifthly Presumption against God is mixed with a base slavish Fear to please the proud Assyrian Sixthly Idolatry offering to Edom's and Syria's Gods in all Cities Streets and High places Seventhly All this contrary to Gods Law and the royal Prophets caution as Isa 7. 2 -4 that comes with Sheerjashub to bring particular Incouragement to him before hand from God against his and the peoples Fears and once more it was he that made Judah low and naked Vers 19. low in Treasure poor as in manhood low The Beard is shaved off Isa 7. 20. and naked i. e. Jehovae privaverat protectione Pareus as is said of Aaron Exod. 32. 25. exposed to Gods wrath and Mens scorn to their shame Say once more they were under as deep and desperate a Plot and Confederacy at or about the time and that in part succesful as Isa 7. 7 8. shews for the Son of Tabeal which cost a double Invasion of Judah yet now Ahaz violates and violents Worship This is that Ahaz Vers 22. of 2 Chron. 28. And take to all the rest that of acute Bp. Hall on that place Of all Judah ' s Kings none so dreadful an example of Sin and Wrath as he yet a Son of good Jothan says he I abhor to think such a Monster should descend from the Loyns of so good a Father as Jotham and David from High-places that begun at last it ends in the blocking up Gods Temple and sacrificing of his Son Well branded for that Ahaz That is his Sin the Punishment is parallel Pekah slew 100 and 20000 of them in one day Maaseijah the King's Son is one another is burnt to Moloch Yet more 200 thousand are captived to Samaria Edom revolted carries more away the Philistims take six South Cities of Judah all aides are a burden 300 thousand out of two Tribes Judah and Benjamin Sure he made Judah low for he sinned sore against the Lord. And now by one instance see what fearful Guilt and fatal Wrath follows one though a King that forsakes his own and his Fathers God and injures Religion I conclude this with that note of Pareus on 2 Chron. 28. 20. Populus sepae luit paenas principium
Partus sequitur ventrem The Sons of Beor may hunt the Gain of Oppression the Namb. 22. 5. Deut. 23. 5. Joshua 24. 9. Wages of Unrighteousness and overtake it by cursing the Israel of God but how ends it Nor could Baalam curse nor Israel be cursed without God's leave He that has said Bless and Curse not Rom. 12. 14. knows how to avert the Curse causeless and to repell it to the Nest whence it took flight Prov. 26. 2. And though some of Gods Flock may be driven from the Fields of their Pasture and pusht out nay Pinfolded shorn and shut in Prisons yet has not God promised the evil Beasts shall cease and that he will bless them that bless us and curse them that curse us Ezek. 34. 25. Gen. 12. 3. 7. Suppose a Prince to make probation of his Subjects decree as once an Emperour did to try the constancy of Christians that all should for-go Command that would not quit Christianity and bow to Paganisme and many did so to keep their Places he quickly cashiered them alledging they were unworthy to serve a Prince that were unfaithfull to their God Kings hearts are deep and Interests vary and if a Nights unrest so contiguous an accident Esther 6. 1. caused such a turn in the Persian Court and Law judged unalterable Who can tell what Providences lye in the Womb of a day Henry VII by Act helpt Dudly and Empson to do Violence on Peoples Rights and he as sadly repented it on his death And in Henry VIII time they were hanged for executing a Law against Property for the Ruine of the Poor for summum Jus may prove summa Injuria 8. The Plea of Dissenters has obtained in all places as the like has done of old abroad In what Court Church or Countrey has it not At Rome in Pagan-Nero's time Paul is though in Bonds permitted to dwell and preach in his own hired house and to receive all that came to him none forbidding him Acts 28. 30 31. And were Pagan-Roman Officers civiller to a Prisoner that preacht down their Gods as false than Protestants are to them that own and invocate the same true God as they do In France it obtained even with Henry III. one of Kather. d' Medices Breed and teaching an utter foe to a hater and betrayer of Protestants but a most impotent Prince and not to be convinct till James Clement a Monk had opened his Bowels by a fatal stab and then to his Commanders he gives charge to obey the King of Navar though a Protestant and know saith he that Religion instill'd into Souls by God cannot be enforc't by man It has also obtained in the Low Countries so that now 't is the Spaniards Interest to allow them and the Emperours too to preserve the Ballance of Europe though once they were under Spain and are yet though reduced poor Republicans It hath been pleaded with Fathers such as Augustine Ambrose that when Bishop Ithacius of a turbulent Spirit caused Priscillian the Heretick to be put to death with others he was condemned first by Theognistus and after by Ambrose who at Tryers met with some of the Bishops partakers in that blood and refused Communion with him and them By the way note They are not to be communicated with that are of Trasonical Spirits and Truculent Courses To come home the Plea of Dissenters has by the Providence of God in all times past obtained in Britain I only touch what is of late memory It once obtained a proclaimed Indulgence and if there be no probability for that again I say Why what has been may be again if the Interest be as pungent as was then Wisdom and Moderation may stir the heart soon to the same calm course if some say it was in pity to the Roman Cause that I do not know nor dare not say it is more Charity to say it was a favour to the Dissenters but who dare judge the ends of it or deny that the thing is good 't was then so and being so repeated many will be content and thankful It has obtained in Parliaments Votes that to prosecute the Law against us was unsafe to the King and Kingdom and a promoting the Plot though one has most inpudently in Print opposed his Opinion to the Judgment of a House of Commons in that It has obtained in Charters and Municipal Fundamental Laws if that Maxim hold That any Law against Gods Word is ipso jure void and deemed null Of that more anon It has gained with great Nobles Pears and Counsellors that as they once advised to let Worshippers go free Exod. 10. 7. so have many since It is said of Francis I. of France being about to persecute the Protestants of Merindol and Cabriers he is informed by Lord Langay Governour of that Province they were Harmless Men Just Laborious Loyal to their Prince to the Poor Charitable in Prayers frequent as Cardinal Sadolet was also convinc't So at present he forbore till Minerius a turbulent fellow informs the King that 15000 of them were up in Arms So they were cut off Among Papists this though for their own ends has got ground witness the candid and brave Thuanus that going in Paris Streets on that Massacre day it forc't tears from him to see the barbarous usage of Protestants there And others said the like of the Waldenses And for this City since Sir Sa. St. Mayoralty when the contest was hottest with Dissenters how has God pleaded their Cause and increast their numbers vindicated their Innocency against all Sham-plots and protected them from Violence and Tieachery till this late and present storm fell 9. This Zeal is more hot than wise good men may affect heats but 't is not well and the Scriptures call the Zealots for Persecution to advert Joshua crys out against Eldad and Medad prophesying in the Camp and not among the Seventy Elders with Moses Numb 11. v. 26. This at first sight seemed a sinful Separation from God's Tent what says Moses Meek Soul says he v. 29. Dost thou envy for my Sake Would God all the People were Prophets and God would put of his Spirit on them q. d. So far am I from forbidding that I do approve V. 30. And so he did in both his Plea for them and after presence with them in the Camp Here is a self-denying Spirit and call to mind again what I slipt before but close this and clasp both with that some of the Clergy as late Bishop Worth Crafts and two more of lower rank but no less note have in Naked Truth some Sermons for Moderation and in four parts of a Plea for Nonconformists by a grave ingenious Conformist given us a taste of Moses his Spirit their Mildness a witness against Violence and do herein deserve my hearty thanks 2d Script is Mark 9. 38. 39. and it is in Luke too Luk. 9. 49. Young John complains to Christ of one that did Christ's work Cast out Devils but
Misery not our Sin 3. Though Polity and Maxims of State are not part of my Study there being Dissention and Heresyes in that as well as in Divinity not soon reconciled yet by two or three Scriptures my Judgment best arrives at a consistency which steir my Course in Worship and Manners 1. Is that of Davids dying words after much Experience in Rule and Wars He that rules among Men must be just ruling in the Fear of God 2 Sam. 23. 3. And the Word is a sure Rule of Justice and Worship 2. That Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority that in Paul's sense is denominated the Ordinance of God Rom. 13. 2 3 4. is by him thus qualified and so ought to be A Minister of God for good a See Mr. Gee in Locum terrour to Evil-doers and so bears not the Sword in vain to it Obedience is due he is a Praise to Well-doers and him to resist is damnation Hence may the Line be drawn 3. That Obedience due to man that is called for from all to supreme or subordinate Rulers is not absolute and universal 2 Pet. 2. 13 14 16. that is God's due only but limited and respective i. e. in the Lord. So any humane ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Creation is for the Lords sake and due as from the Servants of God I apply all in the words of Eleutherius to our King Lucius Ye have the two parts of Scripture out of it by Gods Grace with the Councel of your Realm * Take ye a Law * Fuller's Eccl. Hist Mr. Fox J. Spâ—ed's Chron. and Rule Britain by it and say I accurst be he that obeys it not he says not out of our Decretals or your Cannons far less did the Romanists then arrogate a Law above Gods or his Word or to impose or depose as now If the Laws of Men oblige us unto them far more should Gods Laws oblige men to him Hence God bid Kings to have a Copy of the Law that their days might be prolonged Deut. 17 18-20 For the neglect of Gods Law shortens Life If the Persian King that owned DARIVS not the Jews Religion himself would prohibit Tatnai from meddling to hinder the House of God orders the Vessels to be given them for it makes a Decree to promote it at his own Cost calls for Sacrifices and Prayers for the Life of the King and his Sons threatnes all that did but altar that word and curses all Kings and People that put a hand to altar or destroy and after that releast the People with Ezra the Priest according to the Law of God to that House to worship at it after the Will of God Ezra 6. 6 7 8 10 11 12. Ch. 7. 13. Thus did Artaxerxes to avoid Gods Wrath and ordered also both Rulers and Teachers to instruct them v. 23. 25. Why may not Princes do the like now for the same God they own Object 3d. If any say Let those that dissent come to Church own the present Protestant Religion now establisht reverence our Prayers Priests and Communions and so by obeying our Laws avoid the Punishment else they suffer as Evil-doers and Obstinate To all this let a few things be replyed 1. If by Church be meant the Walls that the Parish meet in or Vicinity there met I do not see how either it can properly denominate it self Church unless equivocally as that Rout Acts 19. ult in Ephesus is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet no Church could those publick Assemblies be stiled Oratories Schools for the Sons of the Prophets or Synagogues then the parts of some grave learned pious Teachers there exercised would deserve audience and in that sense more than do would come But as a Church 't is that many stumble at and as the thing Church right defined which should definito convenire is understood and consequently the true nature of Schisme is measured by it you will gain few and after loose them as soon and many more with them And for your Church that you boast of a Jesuit long since said it You begin to look with Chillingworths Preface S. 20. a new Face your Doctors to be men of temper and more malleable to the Rites of your Mother c. Grow weary plead for return more to Rome than Reformation Now if so is the Case we are coy of all your rough Courting least when ye have got us in you open a back door to a Jesuit or Priest and so ye are turned out and we turned over to gross Popery 2. This end will you never attain by the means used reason will not be convinct by force far less religious Conscience which though erronious yet â—inds Two sorts you deal with 1. Wise and wary Ones that foresee the wiles and ways you take and being some of them old Souldiers aged rich and politick and you in a youthful Zeal have learned to make a safe retreat let you spend your heat and shoot at a distance till Papists or else a Parliament give you a rout And a second Party is on your Left-hand very moross and stiff reuounce all your Arts and repell your Arguments for forct Religion you call them Quakers but a stout People that tremble not at your facing them stir not at your thrusts keep their ground though knockt down give the back to your blows repell all your Cannon-shot that roar from Canterbury to Carlile all your Courts Oaths Barrs Benches and Fines as Chaff what to do with them who knows they grow under your insultings spread as Camomile by your depressings You dislike them and yet propagate them your force unites and confirms them and should you awake the Old-man in them the Lawless affronts they receive from truculent hands were Provocation enough and they numerous too to put them in a Body though weaponless to face out all your fury And if you be too weak for this forlorn is it not wisdom to give a desperate Enemy a golden Bridge to go off or escape rather than to crush them and if you say my Plea leans as the byas too much that way I say no many know I am none of them and some of themselves but they are our Natives of our own flesh and of late in publick Debates have pleaded a little to the Christian Name and if some in heat deemed them unworthy of it yet their constant Patience and Fortitude commends if not their Faith yet their Practice in rheir Meetings being as the Bullwark though of mudd for blunting the edge of all force against their Meetings And if you obtain not on them whose Faith and Principle is so generally dislik't what can you do with the whole that are more numerous However if we be Christians how can we hide our eyes and not pity to see them buffeted and robbed but not they alone clapt up in crowds fined beggered cut and slain as in Warrs all to gratifie the ravine and malice of some poor Sycophant that if
Popery obtains will swear against the best of us all Haecine Religio haec est urbanitas Ecclesiae Anglicanae 3. For those you have got into the Church by Droves consider what brought them how they are spirited and how it will end or what is the Credit you get by such Converts It is plain Power and Force on your part and Terrour and Fear on theirs that was the Dragg-net the Cords of which haled them in to you This Ruling with Force and Cruelty was of old reproved in the Shepherds of Israel Ezek. 34. 4. and the Sin of Eli's two Sons which caused the Lords Offering to be abhorred 1 Sam. 2. 16. And in the decling State of the Church of Israel it was charged on that Priesthood and a sore evil to offer blind maimed Mal. 1. 13. Isai 61. 8. sick and torn that is what came by force and robbed Gifts for an Oblation was hated of God and will you answer God for that Sin It will not be so easie as one of late writes And for the Spirit in which they come to you they own you and your Church Worship Cannons Ministry as the Bishops of Asia said of themselves in like Case Nos non nostrâ voluntate sed necessitate adducti non animo sed verbis duntaxat consensimus We consent but not freely 't is Necessity that makes us yield and that is twofold either Love to Seculars or fear of Suffering Mens Profits Repute or Personal Ease is the driving Cause they come to save the World the Flesh and the Devil are your Pandors you should manfully fight against these and they are the Motives and Mediums to fill your Church And will the end better the entrance of these men those they leave suspect them gradually Apostates Conscience gripes too and you to whom they come judge them Hypocrites forlorn Souls on all hands Nor can you the force being took off hold them very long nullum violentum perpetuum People are like Waters damm them up they will swell and at last recurr to their own Course more strongly And have you a real Glory or get you any Credit by filling up your Church with new Hypocrites Or will Christ our Master thank you for the Service But for the hard words used by the B. L. that we suffer as Evil-doers I pass that into an Appeal let the Lord Judge and revile not again So far to the third Objection 4. It is said Compulsion is Lawful as in 2 Chron. 34. 33. Josiah made all that were present to serve 2 Chro. 15. 13. Deut. 13. 3. the Lord and Asa caused them to enter into Covenant and that on pain of death And that Law of Artaxerxes He Ezra 7. 26. Dan. 3. 29. that will not do the Law of his God and the King let Judgment be executed on him to death c. And Christ said Luk. 14. 23. Compell them to come in c. To all which I answer distinctly Asa's Case and Josia's are much alike and so Deut. 13. 6. Those two Texts show how carefull both Asa and Josiah were to promote and by Covenant to bind all the People to God and true Worship that in Deuteronomy shows what Zeal also God looks his People should show against false Worship and though the Kings of David's Line did type out what Royal and Absolute Authority Christ the King of God's House and Legislator for Worship should have yet I dare not say all coercive Power is now to us forbid for the Text referrs to Gospel Times against the False-Prophets Zach. 13. 3. and the Rulers Sword is also mentioned by Paul That it is not born Rom. 13. 4. in vain Now that the Kings succeeding David had a compulsive Power to true Religion I granâ— that all others have the like I yield not that their power was both off and for God is true that all under the Gospel have the like from God to use against himself is denyed for he gives none against his Law Prov. 21. 30. That some have exercised a Power against God's holy Worship as Jeroboam did is plain but that iâ— has God's allowance in so doing iâ— denyed for it was reproved Hos 5. 11. That death was by Gods Law awarded to Blasphemers and Idolaters c. is undoubted that it is equally due to any now branded for Hereticks Schismaticks c. is denyed that some Heresy is a fruit of the flesh is plain to cut them off un-convict is hard that Rulers may tie to God's Law by Oath or Covenant is legible that God's Worship and a holy Covenant may de jure be dâ—pâ—sed rescinded and vacate is questioned that Tares are to be in Gods time and way irradicate is certain by Christs own words but that rigour and rash Zeal is to be used to the hurt of the Wheat is utterly forbid Now see what Pareus says in it Cavendus Pareus in Mat. 13. p. 736. er go nimius rigor ne noceatur bonis sensur a malorum Too much rigour is to be avoided least the good suffer by censuring the evil that he calls nimia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too much severity or extremity that more hurts than helps the Church Christ forbids not Censures on â—he Wicked in Church or State but calls for a Moderation that all called Hereticks be not by Antichrist instantly committed to fire who also answers Maldonat in this and cites Jerome that says we are not to cut off the erring Brother for that he qui hodie noxius est cras resipscat and so pleads for Liberty of Conscience That the Persian Kings favoured God's true Religion some of them unto paenal and capital Judgments and subjoyning their own to Gods Law Ezra 7. 26. placing God's first was a great mercy but that Cambyses did well in letting the House of God from building as for some years he did is denyed for that hinderance it is like shortned his life and though Nsbuchadnezar past that decree That whoso spake amiss of the three Childrens God should dye Dan. 3 29. yet the forcing of them by so hot a tryal was an errour in Government and their non-complyance helpt him to see it and for not bearing the Sword in the vain it is plain by the context He that doth well is not to fear the Sword but the Evil-doer Rom. 13. 4. And if it be preverted either way to the contrary end now it is born in vain and abused There is an extream on both hands in the sense of that Let them both grow till the Harvest Mat. 13. 30. Some driving at a general Persecution of all that dissent as the Papists and some that ways bending others arguing hence a total toleration if Wisdom find out a Medium to check the ambitious Phaetons that aspire to drive the Chariot of the Sun so to set all on fire I say to the Ruler as he Ovid Medio tutissimus ibis Our Moderation shall be our Glory And for that Compell them
3. 7. to shew what skill they must use in Lenitives as well as Corrosives Would Rulers have People be submiss loyal faithful to them to give them quaecunqne hominis Caesaris sunt vota what they can desire and may not poor Underlings call for your Compassions Nec Philosophia nec Authoritas tollit affectum Nor Wisdom nor Authority takes away Affection Our Petition is not for Crowns or Scepters for Powers or Places for Rents or Revenues let us only go to Mispeh Bethel or Shiloe in Peace let others take their Profits and Honours only let us believe and Worship so as by the Word and Conscience we may hope to please God Heb. 11. 5. as Abel did and it suffices us for our present Passport out of an evil World to a better I have no commission to personate others from any of the Dissenting Party no Interest to invite to it yet for the sake and good of the Whole I presume to crave what has been asked of Antient Kings once by Esther a noble Queen Esth 4. 16. and by Command was granted and by the same Motives that not our Lives but what is dearer our Religion may be given at our Request ch 7. 3 4. for why should there be wrath against the Realm Ezra 7. 23. Or how can we endure to see the ruine of our Native Land and Religion wounded through the Sides of all Parties professing it and it may be a lengthening of your Tranquisity Dan. 4. 27. Nor is this a private Interest turn the Tables but a little and it may become shortly the request of all that resolve to live or dye Protestants none of that number and really so may justly grutch us that which they in time would be glad of do we in pity receive the Persecuted from abroad and yet use all Severities on the same Profession at home Is not the Distance far greater betwixt the Papists and Protestants in Principle than betwixt Protestants and Dissentâ—rs at home were our Spirits as condescending as in late years when indulgence obtained why is it thought the fittest time now to pursue when distress of Nations in Europe is like to be so great by barbarous Turks by weakening one another in lesser heats how easily do we become a Prey to any that wait but a fit opportunity But being under the Tyes of not only Misery but Modesty I will rather addreses to those of inferiour Rank and of those I find two sorts 1. Those of the vulgar acted by Malice 2. Or those in Commission acting by Might For the vulgar I confess the Saying true Neutrum modo mas modo vulgus Common People are white Paper just as they are drawn as in Christ's time the Priests feared them so prevailed not in Council against Christ for that time Joh. 7. 30 31 34. But a while after turned their Hosanna's to crucifie him as fancy and those that Presided led them I say little to these only they having had oft opportunity to frequent the Assemblies of Dissenters when open may bear witness of what they heard in their Discourses or saw in their Carriage contrary to sound Doctrine and Evangelick Truth and Piety and no doubt but in great Conventicles the Observers Eye hath been curious to an height and as wakeful to bark as he is willing to bite had there been any morsel fit food for his black hunger but as yet the multitude have not had a Mind to destroy us I hope are as Elijah said King 18. in heart turned about For the Inferiour Ministers of Law and Church-Power into whose hands by God's wise Sufferance we are fallen Zach. 11. 6. It will not I hope offend any sure it ought not to plead our Innocency with Honorable Judges wise and Worshipful Benchers and Commissioners in Peace for some Mercy Lenity and Moderation since no Princes that would be Patres patriae Fathers to the People under them can believe it their Interest to undo crush or diminish the Subjects and dispell the Laborious into Prisons or Exiles voluntary or violent A People numerous and oppulent are Princes Glory but a poor People make poor Princes 1. Consider generous Gentlemen not only the Families and Names reserved to you since the Conquest some and the Honour of Knight-hood which some had of old in Obligation every time they heard the Gospel to stand up and lay hold on their Swords or to draw in defence thereof and shall it be a blot in your Schutcheon intaled on your Successors that you drew the Sword to the Offence of that Gospel by which you hope to be saved or to the Terrour of any that love its Liberty or abhor Popery Are you Commissioners for Peace and would you provoke and tempt as Nahash to War 1 Sam. 11. 2. Think not that violent Courses serve God the King or your own Interest 2dly For the Letter of the Law you go by I only beg the Favour of such a Sence as conconsists with not only the Preamble of the Statute and the Reason of it with the End of all Law the Peoples Good but also with the Dignity of the Legislators and yours the Executors thereof For I shall very hardly impose a Sence far less would you that interferes either with the Veneration of a Parliament the Rights of an ancient Charter the Sence of the Commons in Parliament of late voted least of all that crosses the Prerogative of the Prince if he please to indulge as formerly and Interest leads For in that he either did well or ill If ill dare you say 't since what the King does still pleases the People 2 Sam. 3. 36. If well what has been may be again The Breasts of a true Prince yield not Blood but Milk and contain more Acts of Grace than one Papers have not been wanting to give of those Penal Laws that touch Phanaticks a favourable Construction if you that sit in Judgment will admit If not our Patience postpones Hope that Times may roll and arduous Affairs will necessitate them to sit again and give their own Sence if Popish Counsels prevent not and then those that have invaded Right by pretence of Law may repent flee or dread Take ' im Topping Many old Laws in Force have been found inconvenient and why not these too If Vice be tolerate the Vertuous punish't Preaching and Praying breaks Law only so Sycophants that serve as Doegs for Spoil are the Executioners of Law To God only we appeal as he 2 Chron. 24. 22. Lord see to 't and require it 3dly We beseech you for your Maker's sake let Divine Laws in the Word obtain more if not with you yet with us He that has magnify'd his Word above all his Name Psal 138. 2. and will yet make it far more glorious Isa 42. 21. will not allow it subject to the Placits of Men and those that desire to obey it to a tittle to be accused and destroy'd for reverence to it To command prohibited Things forbid
Impera to serve your Rapine 3. You accuse Men that are innocent falsly as if Rebels to the King for obeying God's Command or Hereticks in the Church for adhering to Truth or seditious and factious to the State while you by Slanders are the Seeds-men of those Tares or Schismaticks for dividing from Babel when our Bishop's Plea was No Peace with Rome Bishop Hall Nor know you zealots well that so pursue our Conventicles what to define them If Minshew's Word may pass in the ill Sence a Conventicle is Conventus seditiosorum sceleratorum a Meeting of seditious and wicked Men. If Bishop Bridgman's be right reported to me 't is a little Meeting of Men out of several Precincts to consult on State-Affairs and the Doors shut for Secrecy Ours are not such 4. How many Towns Cities Families are endanger'd by you Some imprison'd or begger'd some forc'd out pious Ministers exposed to flee from their Families to escape your Raven for 100 l. Fine and sober Gentlemen hector'd by you that would not vex their honest Neighbours Tenants and Friends and Officers of Peace and whole Towns fermented divided and perturbed 5. Lo what Guilt you incur by afflicting the Just offending Christ's little Ones that believe in him prohibiting the publication of the Word of Life profaning the Sabbath your selves by hindring others coveting to take the Spoil and Goods of the Poor taking Oaths and telling Lies and Tales for Gain smiting Fellow-servants Mat. 24. 49. and Subjects by the Tongue serving the Devil in casting Men in Prison Rev. 2. 10. 6. This has been the Sin and has brought Misery on the Heads of others Marshal and Stroud in London of late you took no warning Obstinacy and Obduration is now aggerated on your Guilt you approach the Sin unto Death 1 John 5. 16. that is not to be forgiven You dread not the Marks of Cain Doeg Judas Beware you feel not the Horror of a despairing Conscience like Spira Latomus Eccebolus that said Calcate me salem insipidum Porphyry c. That 's a Worm immortal 7. The Course you run is not like to obtain the Means answer not the End you attempt Impossibilities Can you stop the Tide hedg in the Birds imprison the Wind stay the Sun or bind Arcturus and loosen the Bands of Orion Nor can you damme or restrain the strong Stream of the Spirit extinguish Sun-Light or bind up the Gales of that Wind of the Word John 3. 8. but in spite and sight of you and all your Persecutions the Gospel shall prosper and that by your very Opposition Quo magis furunt eò amplius procedo The more they rage the more I go on said Luther Thirdly Look to the End of your Course What is it but Hatred of God and Man Perhaps they that employ you may desert you to the Justice of the Vulgar and give you a Reprimand like that the Council and Priests gave Judas Mat. 27. 34. What 's that to us see thou to that So will the Wages of Unrighteousness 2 Pet. 2. 15. melt in your Consciences and make Hell-Fire sparkle and flash in your Eyes and be too hot to hold You have rid like Balaam and the Asses you bestride shall crush your Foot and cut your Consciences with the Rebukes that he had And the Gain you hunt shall fail you your Neighbours shall dread and decline you as Pests to Society you shall be driven from Light to Darkness and chased out of the World Job 18. 18. As you have abused Religion so its Comforts shall abandon you The Hornet of Cain's Horror shall sting you the Heavens shall reveal your Iniquity and the Earth rise up against you Job 20. 27. And happy is that Man that God and better Times favour with Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or After-Wit this is your best Game tho rare One tells Conformists Plea 4th Part but of a single Instance of this and blessed he that so comes off saying to and of his guilty Soul I have sinn'd in betraying the Innocent accusing Vertue for a Vice and Religion as Rebellion come you to pray for me that I wrong'd and I promise not to do the like And if the Sorrow be right such is the Peace that follows it O blessed Issue If not it is an Earnest of full Payment and but a drop of that Sea of Hell a Taste of that unmix'd Cup of pure Vengeance and the River of Brimstone that you are lanch'd into And as you ride ore the Bridg of your Life your Horse as one did of old may take a leap and you cry desperately Horse and Man and all to the Devil Now to put you all together I beseech you for Lenity Put on Spectacles the Night is dark you soon may run on the dark Mountains and repent too late Had I the Wealth of Dionysius or Craesus the Glory of the Hill Amara all the Cash and Mines of both the Indies I would in Humility deposit it for our quiet Sabbaths and the Freedom of Religion and a good Conscience and for my Brethren and Companions sake would say and so should you that desire to be Zion's Sons Let Peace be to her Psal 122. 8. As therefore you love God pity Religion tender the Weal of Princes or People favour a woful sinning sinking Kingdom and the Glory of your new-built Church and City go not on the Pikes of Peril ride not o're your own Fields and Franchises to your undoing drive not your Head as if you were blind to precipitant Courses He may understand his own Affairs better than most think yet as wise as Solomon or Solon may as he cry out too late O Solon Solon You drive at antiquating Parliaments and municipal Bounds and so French Laws all of one that 's no Religion that you 'll never get Or if by Disuse and long Suspense of Parliaments you make them frightful and uneasy the Remedy if it comes that way will be the painfuller to bear in the effect So you prove but Servants and Guides to your Master as they that led Henry of Luxenburgh Emperor of Germany who hearing that Charles of Bohemia and Philip of Valois the French King were joining Battel against the English and being unfit for War because blind would take part with the French and so commands his Men of War to mount him and guide him into the Fight to give one blind Blow to the English they far blinder than he fearing to cross his Will and yet to lose him in the Preass tie him fast to the Reins of their Bridles so as they meant all to perish together and so 't was they coupled him so that they all were found dead and fast bound Horse and Man the Battel lost at Cressy the French King lost 15 Princes of the Blood 80 Colours 1200 Knights and 30000 Men. Dr. Beard out of Froishart Vol. 1. cap. 30. If you will perish alone be not so blind Guides to fall under the Ruines of others Yet
if all this avail not to Moderation but you abhorr't as the Mark of a Trimmer and chuse rather to sink than trim the Boat then look what follows The Prayers you persecute you now help to fulfill and the Prophets you detrude you now verify The Cries of the Souls under the Altar like Symmachus's Head stare in your face and ascend for Vengeance And tho you fear it not as wise as you did Marcus Aurelius tho a Painim being sensible of the Power of Christian Prayers in obtaining Rain said to the Senate on their behalf as follows Rem aggressi sunt sine telis armisque c. They did the thing without Darts or Weapons but as content with God in their Conscience they had a Fort in their Breast he would have no Persecution of them as for the good Service their Prayers had done so in fear lest some such Weapons were used against himself being procured by Prayer Jer. Dyke Ne fortè tale quodpiam telâ—m contra nos postulando impetrent Magdeb. 2 Cent. cap. 3. Yea and John Knox's Prayers were fear'd too above Twenty Thousand Men in Arms. If a poor Widow's blunt Suit Luke 18. 7. beat an unjust Judg to a Grant of Vengeance may not many just Ones hope to obtain with Protestants or at least with him that by Promise is the Hearer of Prayers But next I address my Supplication to this City and those that rule it and crave of them what God commands unto the Princes of Israel in a Vision relating to our Gospel-Times and to a Temple and Service yet expected as some hold Remove Violence and Spoil take away Exactions or Expulsions and execute Judgment and Justice Ezek. 45. 9. And after it 's said The Prince shall not take the Peoples Possession to inherit that my People be not scatter'd chap. 46. 18. Two Notes are here obvious 1. The Portion of Rulers was on the outside of the holy Portion to shew that Rulers ought to defend and hedg in all the Parts of Worship and not invade it 2. That the Lot or Portion that People have in Religious Matters is an Inheritance of God's Donation not Man's as Naboth's Vineyard not to be alienated at the pleasure of Man This made David's Complaint and Curse so just 1 Sam. 16. 29. If the Sons of Men cursed be they of the Lord for they have driven me out from the Lord's Inheritance i. e. the Holy Land and God's Tabernacle So 't was a double Wrong Now this we ask of your City and plead our Right to as justly as you plead for your Charter That only secures your Civil Franchises to you this secures our God Faith and Salvation to us That was yours by Custom immemorial free long Prescription this is ours by divine and unforfeitable Gift that none ought to take If you let in Boars and Foxes Psal 80. 13 16. into this our rather God's Vineyard take heed God do not let loose Leopards to watch over your Cities and Evening Wolves to tear you Jer. 5. 6. Hos 13. 7. Zeph. 3. 3. Shall Whore-houses be guarded and grave pious Men hunted Is an haunted House so dreaded and not a City haunted by Spirits of Devils as those croaking Romish Frogs are call'd Apoc. 16. 13. I confess I see many of those at the Helm inclined to Lenity they mind how infamously some have gone off the Stage for their Severity they find it hard to persecute for Conscience sake they remember some Men now struck at to have been twenty or forty Years Ministers and ancient Citizens in London of Note one for Piety the other for Trade They see it a Work not easy to crush those that have grown by Opposition as Camomel And that the lower Officers of Peace some of them decline Rigor and rather run the hazard of Fines Imprisonments or what Fury imposes on them than to impose Exactions of Law on those that love the Gospel or starve the Poor to feed their Raven that hate both for ruine the rich Fanaticks and you pine the Poor that you cannot feed your selves alone and help us all into the Nooze of Popery And all may see the Matter is impracticable The People study honest Shifts and cleave the Hair not ruffling with the Constables to provoke on one hand nor deserting their Duty to God and Souls on the other but change their Times the Day for the Night as Caligula's Decree once forced Rome to do inverting the Works of Day and Night across and one Hour Place or Preacher for another that so Disturbance and Informers are much prevented and God's Worship is preserv'd In Places publick also Avenues are fix'd for go by 's to carry off Ministers out from the rude Rabble and evite the Rage of Tygers not to be blam'd to do as the Disciples that sav'd Paul ready to expose himself in the Theatre for better future Use Acts 19. 30. 2 Cor. 11. 21. they also being set to defend the Gospel Phil. 1. 17. to receive all the Shot against it and are Twenty Pound deep for each Offence that costs Hearers but five Shillings a-piece Also the Opinion of many jumps with the Votes of the late Commons as to this and obtains vast Merit and Veneration that House in some Passages and in that Vote being deeply prophetick and very plain in the event namely That to prosecute the Penal Laws now is noxious to the King publick Peace the Protestant Religion and promotes the Plot for Popery This all that will not see may feel What ill Work has followed since what woful and lawless Spoils and Expilations what Executions like Bonner what ragged Coats empty Purses abhorr'd Names hard Prisons their Dilapidations on others has well awarded them in this Life And what is like to follow in the other Life if Repentance be abhorr'd let Judas tell them in what he said ere he went to his place Mat. 27. 3. Acts 1. 16 25. And were not Prayer abhorr'd well may the Informers wish that Religion up again that credits Purgatory and a buying out of it but that the Paper Wall 'twixt it and Hell is long since burnt by the Heat of that Fire and God's Fury out of which there is no Redemption O then take advice from that wise Gamaliel Acts 5. 38. for your Peace and the City's Good and let Counsels of Lenity obtain But on the other hand where Moderation is branded and Men are both warranted and willing to act lo what Work they do What tearing of carv'd Work scattering of pious Assemblies what Breaking of Doors and Dwellings what Distress on Goods what vast Fines on Estates by which some are quite crush'd What snapping Men up by one Law and punishing them by another to perpetuate their Prisons What harsh Taunts and hard Speeches are given to make the Afflicted more loaden If a Smith Bayliff Buck come but to the Arrest or a Sir John what Door Wall or Shelter stands against the Hammer and Staff of the one or the