THE REVIEW: OR, A Representation of the Late Sufferings & Condition OF THE DISSENTERS.  
Written some Years since, but not then suffered to come Abroad.  
Now published, As well to increase their Gratitude to the KING, for delivering them from all those Calamities, as to excite them to join vigorously in all Lawful Means that may conduce to the prevention of their falling under the like, or worse Severities hereafter.  
Piscator ictus Sapit.  
LONDON, Printed, and are to be Sold by R. Baldwin, 1687.   

An Advertisement to the READERS.  
IT is absolutely necessary you should take notice, That the following Papers were more than prepared for the Press several Years ago; But the high Church-men to their other rigorous Usages, had added that of stoping our Mouths; and nothing was reckoned a greater Crime in a Dissenter, than his Endeavours( how modestly soever) to Remonstrate that he was Innocent, and their Prosecutions against him no less unreasonable than violent.  
Of this Mr. De Laun's Case was a terrifying Instance; who, only for writing a Sober and very respective Answer, unto a Doctor of the Church of England's importunate Challenge to all Dissenters, to come forth and show why they did not comform, was clapped up in Newgate, Fined far beyond, his Ability, and could obtain no Discharge from his tedious Imprisonment, until the sovereign Lord Chief Justice of Heaven and Earth was pleased to remove him into a better World.  
Thus they first Gagg'd us, and then triumphed and reproached us, That we were Sullen, and would not speak, or had nothing to say for ourselves; Whereas indeed it was matter enough for a Second severer Lash, if we did but humbly whisper, That we knew not wherein we had offended, so as justly to deserve the first. Nay, sometimes th● we spoken not a word, we were cruelly Scourged,( as the fierce Monsieur did his Boy) merely for Tinking.  
'Tis no wonder, if such a dismal Scene of Affairs, scared these modest Papers from appearing abroad, during its Continuance; and obliged them to take Shelter in a private Recess, where they had lain butted by Oblivion, if an Auspicious Ray, had not lately invited them into the public Light.  
For as mariners that have happily escaped shipwreck, take some pleasure when arrived on the safe Shore, to look on the still-threatning Ocean; and recount both the Dangers they were in, and what means they made use of to avoid the fury of the Storm: So, since it has pleased God in his wonderful Providence to Inspire our present sovereign with milder thoughts, and that He has graciously vouchsafed to knock off all Conscience-shackles, by asserting that Generous Christian Principle, That none ought to be forced in matters of mere Religion; I thought the publishing of this well penned Discourse might not yet be altogether unuseful; since it both gives an Account of some of those Reasons why many sober Persons would not comform to the Church of Englands Establishment; And of the heavy Pressures they then suffered on that score. As also of the fair Overtures and peaceable Resolutions they faithfully made in that day of their Distress. And how little all this was regarded by those, who in spite of Christianity, Reason, and the most submissive Applications, would still proceed in a ruinous Course of Destroying( as far as in them lay) all, whose Consciences could not comply with what they thought fit to Impose.  
Who the Author was or is, I have not been able to Discover, but the Work itself speaks him to be both a Master of Style, and of a Judicious Piety; On whose behalf I thought it necessary to premise thus much; That, understanding for what Season the Book was Calculated, you may tde better Excuse divers Expressions relating to those Times, which may not seem so proper for this Juncture, wherein 'tis made public: And withal, to entreat your Pardon for the numerous( and sometimes gross) erratas of the Press, which the difficulty of an unknow Hand, and other Accidents, rendered almost unavoidable.  
That there may never be any more Ground for such Complaints and Expostulations; That those who occasioned them, may repent of their Unchristian practices therein; And that those that made them, may by their holy peaceable Conversations, Improve and perpetuate the unexpected Blessings, they at present Enjoy; is a Prayer, wherein no Serious well-disposed Christian, can refuse to join, with  
Your Friend The Publisher.   

PRECES & LACHRYMAE. The Introduction.  
1. WHEN the Servants and Disciples of the Son of God, were Slandered, Reproached and Persecuted by the Jews and Heathens, in the first Age of Christianity, they thought it a Duty owing to Themselves, their Religion and the Holy God that was the Author of it, to wipe off those Slanders and Imputations, and to maintain and defend their Innocency against the Injustice and Cruelty of their Persecutors. St. Paul vindicates himself, sundry times from the Calumnies and Slanders of the Jews, as is evident in the Acts of the Apostles, and several Apologetical Discourses, may be red in his Epistles, as also in those of St. Peter. The Apologies that were written by Justin Martyr, Tertullian, and Athenagoras on the behalf of Christians, are still Extant, known and red by learned Men: Of the same Nature are Cyprian to Demetrianus, Augustin de Civitate dei. Arnobius contra Gentes.  
2. We do not remember that we have either heard or red that they were denied the Liberty of Complaining, or asserting their Innocency, and the barbarous Injustice, of their Persecutors. Those that Prosecuted them were Persons sufficiently inhuman, yet they never forbade, or punished them, for avowing their own Integrity, or groaning under the Rods, wherewith they made them bleed. 'Twas never Penal to be Sensible of their infelicities, nor to affirm themselves Upright, when they were Treated as Transgressors.  
3. 'Tis not our purpose to affirm our Sufferings, equal with those of the Primitive Christians, or that we have the same Reasons of Complaint. We do readily acknowledge, that our Calamities are as much inferior to theirs, as are our Piety and our Virtues; and the comparison as Unequal on the one part as the other. But though these be not Equally great, with these of those Eminent and very Holy Persons: we think them severe enough to justify a Complaint and unreasonable enough to allow an Accusation.  
4. That our State and Condition is Calamitous can't be denied. Almost all the Cities, Towns and Villages, in England with witness can affiirm it; All the Prisons, Courts and Tribunals in the Land will give their Suffrage to it; and they must live in great Privacy and Retirement, that do not sufficiently understand it, from their own knowledge and observation.  
5. All manner of evil Things, are reported concerning us, and there is almost nothing Impious and Infamous, which is not laid to our Charge. The many Books and Pamphlets that are written; the many Sermons that are preached, before Judges, Magistrates, and Persons in Authority and Office; the daily Libels that the Press doth Spawn, on purpose to defame, and make us an abhorrence, are such evidence of it, as cannot be gainsaid.  
6. Our Case being such, we will take the liberty that was permitted to the Christians of Old; and hope we may do it with Impunity, we will presume that we may have Licence, to groan under our burdens, and express the sense we have, of the weight and uneasieness of them; we can't but feel the Severities that are exercised towards us, nor can we be without some Resentments of those horrid and mischievious Imputations, that with impudence, and face of Brass, are said to our Prejudice, and disadvantage. We will therefore, complain of the Impositions and Burdens, that lie upon us; we will Expostulate with our Persecutors; we will in most Humble and Prostrate manner make our Supplications before them; and lastly avow our Innocency, and purposes of Perseverance therein, and this we intend to do, very briefly, and with a becoming Modesty, Freedom and Candour.   

CHAP. I The DISSENTERS Complaints.( To speak at first once for all, Take notice that I charge not every Church of England man with Malignancy, or such a Spirit of Persecution, nor that I go about to vindicate every single Dissenter.)  

SECT. I.  
1. THE Terms of Communion imposed upon our Ministers and required of us, are of unnecessary nature, uncertain truth, and though true, yet impossible to be submitted to, by many, with understanding and judgement. Those among us that are Clergy-Men, are obliged in all public holy Offices and Administrations, to wear the Surplice, Baptize with Godfathers, and the Sign of the across, give the Sacrament kneeling, and deny it to all such as refuse to receive it in that Gesture. But what necessity is there of these things? Were they imposed by Jesus Christ or his Apostles? Did St. Paul wear a Surplice, or St. Peter baptize with the Sign of the across. Are these things Essential to Christian Religion? Cannot the Churches of God in this Nation, yea, cannot the Church of England subsist without the use and practise of them? If any man think so, let him enjoy his Opinion, we are not like to be his Converts. There were Churches in being before these things were known or observed, and we are of the mind there may be again when the use and memory of them may fail upon Earth.  
2. The Minister that Conforms, is bound to affirm it certain by God's Word, That Children dying after Baptism, before the Commission of Actual Sin, are certainly saved. Now that some Children so dying are certainly saved, we do hearty believe. We think, that the Promise is made to Believers and their Seed; and that the Children of Believing Parents that die before actual sin are saved. But whether the Children of Atheists, Papists, Infidels and Heathens that are baptized, and expire before actual Transgressions, are immediately advanced into the Kingdom and Presence of God, and Conversation of the Blessed, is a thing of which we are not certain, nor can we find any Proof of it in the Gospel. In the mean time we do not pretend to condemn, or judge concerning them. We leave them to God who is their judge, and ●ill deal righteously by them, and all the World besides.  
3. That all the Heathens are damned, is Virtually asserted in the Thirty Nine Articles,( which all that are admitted to minister in holy things must subscribe) but of this we are not very sure, and we think that we have red that Justin Martyr and some others of the Fathers, were of other apprehensions in that Case: And there are some in this Age, as well as in those which have preceded, that have entertained some hopes of the Salvation of some of them. Mr. Humsrey hath said many things with great consideration and judgement in favour of that Opinion, in his ●eaceable Disquisitions. And we do avow to all the World, that we do believe, that no man can be sure of their universal D●mnation; and that to our appehension 'tis more likely, that Antoninus, Epicutetus, Plato, Plotinus, and many others are in Heaven, than many of those that have been reputed Saints, and placed among the Blessed there. Not that any are saved without a Saviour, or sanctified without the Influences of the Holy Ghost. We do firmly believe, that there is no Name under Heaven given unto Men whereby they may be saved, but the Name of Jesus of Nazareth; but as there are many persons that do receive gifts of mercy, kindness and benevolence from unknown hands, so we humbly conceive the Heathens may receive pardon of sin from an unknown Saviour, and a holy and regenerate Nature from an unknown holy Spirit.  
4. That the Church hath power to appoint Ceremonies, is also affirmed in the Articles thereof, but we see nothing that proves the indefinite truth of that Proposition. If by Ceremonies are meant the necessary circumstances of action, and as are by consequence, and involution commanded in, and with those actions and duties wherewithal they are involved we do easily grant it. But if thereby you mean Rite that are exhibitive of Grace, yea, or significations of Duty, we mus● demur a little, for we think Christ Jesus the Law-giver of his Church and that he hath given Laws enough for its Constitution and Administration. Besides we desire to know of what Extent this Power of th● Church is, and what are the Limits of it: If it hath no Limits, thei● it may introduce a Yoke upon Christians, much more insupportabl● than what was laid upon the Jews; and yet that was such,( the apostle affirms) as neither they nor their Fathers were able to bear, Acts 15. If ● hath any bounds, we would fain understand who hath fixed, or wh● must determine them. If it be said that God hath set, and establis●ed them in his Word we do willingly assent unto it, and add farthe● that by the perfection and sufficiency of his Laws, we think he hath d●termined it to a Point, for to what purpose a needless and useless Pow●( and such it must be if Christ's Law be perfect) should be granted to th● Church, we can not understand. If it be said that the Church itself must fix the bounds of its Power, 'tis much the same as if it were utterly without any. For 'tis to be supposed that they will affirm, that how numerous soever their Ceremonious Impositions be they go not beyond their power, and so farewell all Christian Liberty. Christ Jesus hath only purchased an Exchange, but no Freedom from a Yoke of Bondage. And truly we think the Exchange is to our prejudice, for 'tis more eligible to bear the burden and impositions that a wise and righteous God doth lay upon us, than those that are laid upon us by foolish and sometimes imperious and wicked men.  
5. 'Tis said in the beginning of the Athanasian Creed, that whosoever will be saved must believe the catholic Faith, and that whosoever doth not keep it whole and undefiled, without doubt shall perish everlastingly: and in the conclusion 'tis determined, that if a man doth not faithfully believe the Doctrine thereof he cannot be saved. Which Doctrine, as also the damnatory Sentences affixed unto it must be subscribed by all that will serve God in the Work of Preaching the Gospel with the licence and favour of Authority. We do very vehemently assert the Deity of our Saviour; and that he is both God and Man in one Person; and that one in three, and and three in one is of the Essence of Christianity. But whether all that do not believe it in the sense and explication of Athanasius are certainly damned, seems to us very uncertain, and we are unwilling to avow the truth of it, lest we should condemn the Generation as the Just. We do believe that many thousands of Christians were saved before that Creed was known in the World; and we do not doubt but many might and would be saved though it should perish from among Men. We think it sufficient that the Doctrine of the Trinity, and Union of the Divine and human Natures in the Person of our Lord Jesus, be believed in those general and indefinite Terms under which 'tis expressed in the Holy Scriptures, and that whosoever believes it so( supposing him otherwise qualified for it) will certainly be saved; though he should not understand( as few plain Christians do) nor believe the Explanations of Athanasius.  
6. Whether the Explanatory Doctrine of the Creed called by his Name( though written some Ages since his Death, as is thought by some learned Men) be punctually true we will not affirm, but this we will say, that if it be true, 'tis impossible that many, if not most, that do subscribe and avow the truth of it, should do it with understanding and conviction of judgement, and conscience. The Doctrine of the Trinity and Personal Union, according as 'tis there delivered, is Matter of such abstruse speculations, and Ministers matter for so many objections, not easily to be answered, that we think it a mighty difficulty, for any man with judgement and Satisfaction of mind, to subscribe to it, and impossible for those many unstudied Novices that take Holy Orders, and enter into the Church. They have neither Parts nor Patience, nor prepatory Learning and Knowledge, for the contemplation of so sublime a Theory; and there is no man that hath, with any seriousness, applied himself to such Meditations( we think) that will not easily conceive it.  
7. 'Tis said in the Book of Ordination, that by reading old Authors and Writers of the Church, 'tis evident that there have been, even from the daies of the Apostles, three Orders in the Church, viz. Bishops, Priests and Deacons. Whether this Doctrine be true is not the business of these Papers to determine; but we will be so bold as to affirm that we think it scarcely possible, that most of those that do acknowledge the truth of it, should do it with judgement and steady assurance of mind. There are men of good Learning, Reading, Age, and Con●●deration, that have professed great uncertainty and irresolution in the point. When they red what Jerome says in his Commentaries on Titus, and in his Epistle to Evagrius, and other places of his Writings, they are ready to embrace a Presbyterian parity, and acknowledge no Prelation between Bishops and Priests, but what is either by consent or human Laws and Constitutions. When they red other passages in that same Author, wherein he seems to contradict himself, they are inclined to aclowledge a prelatical Episcopacy. When they red the Epistles of Ignatius and Cyprian, they cannot deny a Prelacy: but whether it be a Prelacy in one and the same particular Church, or in and over the Presbyters of many Churches; and whether it be a Divine or human Appointment, they are not very much assured. And if those that have red and considered the point, cannot satisfy their minds, or come to a determination about it, how is it possible that such as never red, or thought almost any thing on that Subject( and such are most that enter the Sacred Off ce) can with judgement and conviction of Conscience, subscribe the truth of it.  
8. We have not here set down all those things that we think unnecessary, uncertain, and impossible to be consented to, with a satisfied understanding, in the terms of Communion, required by this Church, for then we must have written a Volume, whereas we intend only a few sheets. We have proposed some very few Examples, from amongst the many that might have been produced, had it consisted with our designed brevity. Whoever shall apply himself to the Consideration of them, will easily observe many others of like kind.   

SECT. II.  
1. THE Forms of Subscription and ●enunciation that are required of us, are expressed in words too bold, indefinite, peremptory, and dogmatical. By the Six and Thirtieth Canon, all that are admitted to the Sacred Office are obliged willingly and ex animo to subscribe, That the Book of Common Prayer, and of ordering Bishops, Priests and Deacons, contain nothing contrary to the word of God; and that they allow and acknowledge the Book of Articles, being in number 39, to be agreeable to the Word of God. Betwixt Truth and falsehood there is no medium, that we know or understand. What is not contrary to the Word of God is of equal truth with it. What is agreeable thereunto, is as indisputable as the inspired Volumes. And what is this we pray, but to advance the Opinions and Determinations, the Books and Writings of solid men, to an equality of truth, with those that were written by the Inspiration and direction of the Holy Ghost.  
2. We do profess, that we do not see, how Subscription can be made to any Translation of the Holy Scriptures in that Form of Words; for that there is nothing in any, even in the best Translations, contrary to the Original Text, or that all things in any one of them are agreeable thereunto, is we think a very bold and daring Assertion: Yea, we will add thus much farther, that we know not how any man can affirm concerning the Original itself, that it contains nothing contrary to what was written by the inspired Authors. That the Greek and Hebrew Copies have received no change or variations, is we think impossible to be proved; and those that shall compare the most Ancient Translations with the present Original Copies, will find, that if they had not red otherwise than now we do, it were impossible they should have Translated as they did. For proof of this, we must refer the Reader to Ludovicus Cappelegus his Critica, and Father Simon on that Subject, whose Book is lately Translated into the English Tongue. In the mean while, we intend not to disparaged or invalidate the Authority of the Original Text. We do with very great assurance affirm, that the variations that may have happened therein, are not material, and that the faith and manners, the hope and salvation of men, can suffer no prejudice, nor run no hazards thereby.   

SECT. III.  
1. WE are not permitted to make explications, nor to declare our sense of the Subscriptions, Declarations, and Oaths that are imposed upon us. They are formed in Ambiguous Words, and such as are capable of sundry acceptations, but in which of them we understand, and could take, and submit unto them, we are not allowed to say. They must be swallowed in the lump, without any chewing. No sense of savour may be put upon them, though sense be sufficient to search the Government, and agreeable to the Laws of the Land  
2. That the Conformable Gentry and Clergy( we mean such as are men of conscience and consideration) do put a favourable sense and interpretation upon them, we are sufficiently assured by their Books, and the Conversation we have with some of them. And so favourable, candid and engenuous, is the sense they give of them, that might we be permitted to declare it, we our selves, at least very many of us, could submit unto them; but this is a fovour that is not allowed us, 'tis an indulgence that hath not been granted us, nor for ought that we can perceive, is like to be.  
3. Were we satisfied that we might take the required Subscriptions, Declarations and Oaths in our own sense, without declaring our explication; we might long since many of us have been Conformists, or might be suddenly so, but that is a thing in which we cannot be assured. If such a Liberty be taken we think the Impossition, and requiring of them will be of little use, or signification, because it is no great difficulty by Interpretations, and mollisying expositions in our minds, to enervate the force, and voided the obligation of all the Oaths and Subscriptions in the World.  
4. We know, that there is a mean betwixt a rigorous, strictt, severe, and a loose, vagous and licentious Intrepretation; but we do also know that 'tis no easy manner to find it; and that all men that may be concerned in such things, are not skilled in splitting hairs, or dividing atoms, that persons of tender and scrupulous Consciences, will be everlastingly zealous lest they should poise the Golden Mean, and embrace the loose and vagous sense and exposition.  
5. If this scrupulosity of Conscience be a Fault, 'tis such as very good men are liable unto, and know not how to remedy it. To be afraid of sin, is( we are sure) a very commendable quality, and worthy of encouragement and praise. If any be superstitiously timorous, and fear where no fear is, we think them worthy of pity and indulgence, and that in Impositions, Oaths and Subscriptions, it ought to be remembered, that there are, and ever will be such men in the World; and therefore that such things be never required, but in cases of great and absolute necessity, in plain, obvious, and necessary things; and that the forms in which they are proposed, be drawn with great wariness and caution, and expressed in words of Common use, and as free as possible from all ambiguity of signification.   

SECT. IV.  
1. WHEN the Doors of the Church are to us made impassable by the Turn-Pikes and Port-Cullis that are set before it, we are Excommunicated and delivered over to Satan because we do not come into it. This we must confess is an extraordinary method of proceeding. We find nothing of this nature in the Scripture, or in the practise of the Primitive Church. Nothing was required as antecedently necessary to Church-Communion, but plain and simplo Christianity. There were no Articles, Liturgy, or Book of Ordination to be subscribed; There were no Declarations, Oaths, Abjurations to be made to qualify persons for admission thereunto. Assent and Consent to the Baptismal Covenant, was then thought sufficient, and would be so still, if we that have less wisdom and understanding, did not presume we have more, than the apostles and Primitive Christians.  
2. We do very easily aclowledge excommunication a sacred and tremendous Ordinance, summum futuri judicis prejudicium, Tertullian calls it; and 'tis our Opinion, that when 'tis exercised, it ought to be done with great gravity and seriousness, magno cum pondere, ut apud certos de Dei conspectu; and upon very weighty and important reasons. To do it with an inserious trifling spirit, and for impertinene and invaluable causes and pretences( as is the custom of these days) is to profane it, and make it cheap and contemptible; and peradventure it may be a greater Blasphemy than some men are well ware of or duly consider.  
3. In the Scripture we find some persons put under this divine Censure, but it was for great and obvious transgressions of the divine Commandments; St. Paul judged the incestuous Corinthian to be delivered unto Satan; and he himself did so by Hymeneus and Philetus: But the one had married his Fathers Wife, and the other had made shipwreck of the Christian Faith. These men were a reproach to the Christian Name; and therefore it was their duty to disown and reject them from their Communion.  
4. In the Primitive Church we do also find men put under the Sentence of Excommunication; but it was usually for denying the Faith, and sacrificing to Idols in Times of Persecution, or for delivering up the Books of the holy Scriptures into the hands of their Enemies, or for some other gross and scandalous Crimes. We do not find that they imposed useless, unnecessary, uncertain, and controverted Doctrines as terms and conditions of Church-Communion, and then Excommunicated such as could not consent unto them. This was a practise unknown in the purest Ages of the Church.  
5. Victor Bishop of Rome was the first Undertaker in this kind:( besides those that we red of; Act. 15.) he would have imposed the Roman Custom of observing Easter upon the asiatic Churches; and because they refused it, he at least threatened them with Excommunication; for Valesius thinks he did not actually do it; and 'tis possible that the Letters of Ireneus and others, might prevent the execution of his angry purposes and determinations.  
6. We are sorry to see the present Modes and ways of proceeding in use among us. human Appointments and Constitutions are imposed upon us; things unnecessary and doubtful are required of us, and because we refuse them, we are given up to the Devil; and truly our Case were sad, did we not hope for more favour from God, than we do receive or expect from men. For we must stand before another Tribunal, and have some hope to be acquitted there, though we be condemned here. Multa etenim facta quae hominibus improbanda viderentur, testimonio tuo domino approbata sunt. Aug. in confessionibus.   

SECT. V.  
THE Penal Laws are executed upon us with great rage and indignation, and there are scarcely any executions that are thought sufficiently severe. Should we enumerate our sufferings, the History of them would swell into sundry Volumes, which is not the design of this Discourse. We intend no full accurate description of our calamities.  
2. We are not ignorant, that those that prosecute us, think themselves sufficienty justified in all that they do against us by the Authority of the Laws; we are of another opinion, and so( we make no doubt) will they be another day. Those that persecuted the Christians in the Primitive Times, did it by the authority of the Laws, and so did they in Germany in the Reign of Charles the Fifth; in the Low Countries in the time of Duke Alva's Government; and in England in the Reign of Queen Mary; and so they do now in France under the Rule of Lewis the 14th.  
3. There are few Protestants but will condemn those persecutions, though they were directed by the Laws; and we think it no easy matter to justify the prosecutions that are made against us, although those that afflict us, have the Laws to pled on their behalf. We think the Laws are no better than their Authors; and we are sure they were men subject to like passions with other Mortals, and never gave any evidence of infallible direction, or inspiration in the contrivance or making of them.  
4. No Laws can justify prosecutions or Prosecutors, but such as are just. Where they are unjust, those that suffer by them are the innocent persons, and those that prosecute them are the Offenders. 'Tis against the Law in Spain and Italy to red the Bible in the Language of those Countries; but those that persecute such as transgress that Law, are transgr●ssors; and those that are outraged and tormented by them, are therein innocent, and probably very good Christians. 'Twas against the Law to make any Petition to God or man for the space of thirty days, unless to Darius the King. Nevertheless, we esteem Daniel that transgressed the Law, as a much better man than any of them that prosecuted him for the breach of it.  
5. The Laws require of us the practise of things unnecessary to subscribe to things doubtful, and not at all essential to the Christian Religion, to swear to Propositions doubtful, if not denied by men of great learning and sobriety. The refusal of these things is penal, some of us are thereby disabled publicly to preach the Gospel, and others to attend it: and if we preach or hear, or worship God in private in the Communion of more than five, besides the Family in which such worship is performed, we are exposed to punishments more than many, and those none of the smallest or gentlest kinds.  
6. If the imposing things of this nature, to be sworn, subscribed and declared, and the punishing men for the refusal of them, and worshipping God by other Laws and Methods than those prescribed by the English Liturgy, be just in themselves, or will justify our Persecutors, we despair of understanding any thing of the natures of good and evil. But of the unreasonableness, and injustice of impositions( and the impossibility of uniting the Church by them, See a little Book called the samaritan.   

SECT. VI.  
1 THough the Penalties imposed on us by the Laws, be severe enough, yet did we suffer no more than the Law directs, we should not have so much, nor so many reasons to complain, but alas, the Laws are not keen enough to wound us, nor sharp enough to draw blood to the satisfaction of our enemies, the Informers, who are insatiable in their malice, their hatred and their rage. The little fingers of our Prosecutors are heavier than the Loins of the Law; if the one chastife us with Rods, the other does correct us with Scorpions.  
2. The old musty Statutes, that were made and intended to the prejudice of the Papists, tho seldom or never executed upon them, are turned by these Informers against us with severity and height of Indignation, and we think we may safely say, that more true Protestants have been worried, ruined and undone by them in the space of half one year, than Papists in near an hundred. Those Rods that were made to scourge them are dipped in Brine, and laid on our backs with stroke, till the flesh, blood and bones appear. They escape the Curse of the Statutes, but we die without mercy, and can find no remedy from their vengeance. Dat veniam Corvis, vexat censura columbas.  
3. To which we will add, The Laws sometimes seen to be put upon Tenters, and extended to such uses and significations, as is likely never entred into the minds of those that made them. Any commentary is sound and good, though it perverts the Text, provided it may serve the turn of our Enemies the Informers. And there is, almost, no Statute, that may not by a dextrous ex●osition, become an instrument of our ruin, as we find by very dismal experience, almost every day. These Men are marvelously ingenious to destroy us; and 'tis a strange Law indeed in which they can find nothing to promote it.  
4. We have heard, or red, that in the dayes of our Fathers, it was thought a good wholesome rule, that penal Laws were to be construed in the most favourable sense, that the words were capable of bearing; but the men of this age, our Prosecutors, are of other persuasions, that old worm eaten maxim is now of no value or reputation, at least in such cases where we are concerned. The severest sense that can be put upon them, is the only rule and measure of interpretation, yea, senses more severe then can with any reason be affixed unto them, are esteemed very laudable Expositions. All senses are good with them that will do us hurt, and all coments lawful, that may be serviceable to our calamity and affliction.   

SECT. VII.  
1. WE have been in some places punished for faults that we never committed, and prosecuted for our presence at Conventicles where we never were. This we think is hard measure, but 'tis no other than what we have had experience of.  
2. Those men upon whose Evidence and Oaths, some of us have been convicted, are persons viler than the Earth, their Fathers we would have scorned to have set among the Dogs of our Flocks. They are the dregs of the People, and the abhorence of all that know or have any conversation with them. Their Debaucheries have beggared and impoverished them to that degree, that they take up this trade. Their Words and their Oaths will not be taken, among their Neighbours, for a Groat.  
3. We have heard or red, that according to our Laws, those that receive Evidence against any subject of the Realm, ought to consider the quality and credibility of him, or them that give it, and there seems to be a great deal of reason for it, for otherwise our Estates, our Reputation, and our Lives, are all at the mercy and in the disposal of all such Varlets, as have so much need, and so little conscience, as to make merchandise of them. How well this good and charitable rule hath been observed in those testimonies that have been taken against us, we are not willing to say.  
4. It is readily granted that those Gentlemen, to whom these Miscreants offer their Oaths and Depositions, cannot refuse them, because they themselves become criminal, and liable to prosecutions at Law thereby. But we do humbly conceive, that when we appeal to the Sessions, which is a Court of Judicature, where they either are our Judges, our Jury, or both; the quality of the Witnesses and Deponents, ought to be considered, especially when we bring evidence sufficient to disable all their attestations.   

SECT. VIII.  
1. WE are ruined in our Estates and Fortunes; our Houses are broken up, the Goods and Furniture whereof are violently taken from us, and whatever we have any propriety in, is taken out of our possessions. Those that spoil us show us no mercy, they are in●xorable to all our entreaties and Complaints. If we tell them that by the seizure and sale of our Goods, our Persons and Families are beggared, and brought to a morsel of Bread, 'tis to as good purpose, as if we discoursed to the same sense to the Wolves of the Deserts. What evidence they do give to others that they are men, we do not know, but we are able to infer it, from no other argument but their shape.  
2. All the Applications that we make to them for mercy or favour, are rejected with insolent pride and scorn; the most modest and humble Petitions and Supplications, are received with rage and indignation. Tis a crime to beg any abatement or remissions of the utmost severities of the Laws; and some that have been uneasy and complained of the burden of them, we are inclined to think, will complain no more, having no mind to be lashed whilst they are raw.  
2. The usual answer that is made to all the Addresses, that we make unto them, is this, You are a company of factious Fanatiques, and you must bear the penalties of the Statutes; and we have born them so long, some of us, that we can bear them no more. For how they will destrain upon those that have no Goods, we cannot easily understand, nor how the mulcts will be paid by insolent persons, we are not able to divine.  
4. We take no pleasure in these Narrations, and we hope we may be believed, when we say, that we are sorry that we have any occasion for them; but truth is truth, losers will talk. Those that are pinched will go near to complain. We are no stoics, we have not put off the Passions and Affections of human Nature, nor are we like to do, tho, perhaps, we may have reason to wish it a thing possible.   

SECT. IX.  
1. WE are imprisoned and laid in Goals among Rogues. We are made( at least) neighbours to those that are the lees of the people. Our restraint is a Calamity, but the neighbourhood of these Varlets, make it much more heavy and insupportable. Their swearing and blasphemy, their Midnight Revels and Debaucheries( which we cannot cease to hear) are a perpetual offence unto us; and we think it a cruelty much like that of chaining the Living to the Dead.  
2. 'Tis true sometimes we have good company more than we do desire, for we are thrown by heaps into Prisons and Places of Restraint. But though the presence of our Friends be pleasant, and their Conversation lovely, and we could hearty rejoice in it elsewhere; 'tis no solace to us to have them Companions in our Griefs, or Copartners in our Calamities, and we should rejoice in their liberty though we ourselves were bound.  
3. If we survive our Imprisonment,( which we do not always do) and return again to our own houses, we bring along with us the foundation of those Diseases, that in some space and tract of time do bring us to our Graves. The closeness of our Lodgings, the thickness, impurity, and corruption of the Air, the want of due exercise to move and agitate the humors of our Bodies, and preserve them from stagnation, overthrows our very Crasis and Constitution, and thence proceeds those Diseases, that no art can cure or remove.  
4. Suppose that by care and art our Lives be a little prolonged, we are a burden to our selves, and all that are about us. And whereas other men die but once, we die a thousand times, and as often stab to the heart all that have any kindness, or passion for us.   

SECT. X.  
1. WE are represented as Enemies to the Government, and traduced as illoyal to our Prince. 'Tis suggested that we have an aversation for Monarchy, and that we have a mighty fondness for a Democratical Government. Whether those that first reported these things concerning us, did believe them we cannot tell, but we are sure that many others do. We find that precept of Machianil verified in our selves, Calumniare audacter, saltem aliquid adherebit. Calumniate boldly, something at least will strike. The most pucid Lies will find some persons that will believe them; and the most improbable falshods will receive entertainment with easy and credulous minds.  
2. By this means we are made odious to some persons, and suspected of many others; some hate us implacably, others grow jealous, and entertain hard thoughts of us. Were the characters they give us true and deserved, we should have no reason to complain, but for as much as we know ourselves innocent, it cannot but be matter of resentment to us, to be so villainously and spitefully belied and defamed.  
3. 'Tis true, there be very many that have other apprehensions of us, they are better acquainted with our Judgments and Lives, than to believe such odious characters and descriptions, and we have reason to bless God for it, for if all( I mean all Church-of-England-men) believed them, we must certainly be outraged in the streets, and knocked on the head in the highways and Villages; and all that killed us, would think they deserved a compensation for ridding the Nation of such pernicious vermin.  
4. To these infamous lies and hellish insinuations, we must impute the with-drawing of his Majesties favour from us, for although we do believe that he knows little of those severities that are used and exercised toward us, yet we cannot but think, that he hath a little loosened the rain, by which he restrained his Magistrates and Officers from prosecuting and afflicting us. We complain not of our sovereign, we have had much experience of his clemency. He must see by other mens Eyes, and hear by other mens Ears, and if the same impious slanders be reported to him, that are to many of his subjects concerning us,( of which there is no doubt) we cannot much wonder at our present sufferings; for supposing them true, they were no more than we had abundantly deserved.    

CHAP. II. The Dissenters Expostulations.  

SECT. 1.  
1. AND what now are our Faults and Crimes, or of what number and nature are our Transactions? What is it we have done, to make us become the Objects of all that rage and wrath, that is used, and spent against us? Are we the vilest of Mortals? Are we the most profligate of Mankind? Are we the only part of the Nation, that deserve the public Vengeance? Why are we hunted and prosecuted like Beasts of Prey, and as if we were a common nuisance to the country, and Land of our Nativity or Birth.  
2. We are treated as the Off-scouring of the Earth, the filth of the World, and Refuse of the People. There is no Contempt, no Scorn, no Reproach, no Penalties, no Violence, no Injury, no Oppression, thought too much to be imposed and laid upon us. But how is it proved that we have deserved it? What evidence is there of those Enormities, that may justify these extraordinary Methods of proceeding against us. The Christians complained of old, that they were punished and condemned for the sake of the Christian name, not for the sake of any Crimes that were proved against them, hoins Praelium est. See tertul. in Apolget. and Athenagoras in legate. pro Christianis.  
3. Something of this sort is happened to us in the present Age. To be a Dissenter is Crime enough to expose a man to the rage of Persecutors. Illud solum expectatur, quod odio publico necessarium est, confessio nominis, non examinatio criminis. Dissent, to the present Establishment, is aequipollent to all the Publican and Harlot Sins in the World, and we may be guilty of them( we are sorry to speak it) at far easier and cheaper rates. Fornication, Adultery, Scandal, Oppression, Lying, Perjury, Scorn of all Religion, and Blasphemy, are Peccadilio's in comparison of Nonconformisty. The former are easily expiated, but nothing will allow for the latter but our ruin.  
4. The Christians of the first Ages did not deny that they were accused of sundry monstrous Crimes, nor do we deny that we are made sufficiently vile by charge and imputation, but nothing was proved against them. Nor are those infamous Stories reported concerning us, capable of any proof or demonstration, for Lies can never become truth, nor falshoods obtain the nature of undoubted Verities, and 'tis truth alone that is improvable by argument and convictive evidence. 'Tis true we do confess, that Men of Parts and Wit will very finely dress a falsehood, and persons of an impudent Frent and prostituted Conscience will affirm the most prodigious Lies and Slanders; but when all is done, the nature of things and Facts is the same, and utterly invariable.   

SECT. 2.  
1. Is it a Sin of so monstrous a nature, that nothing can expiate it but our destruction to refuse to subscribe Propositions of doubtful and uncertain nature? If they be doubtful, why are we obliged to assert their truth? If they be uncertain, why must we aver them past all Controversy and Dispute? If they be neither doubtful, nor uncertain, why is it that Christians are not agreed concerning them? Why is the learned World so much divided about them? Would they everlastingly contend, about things evident and apparent? Would they perpetuate a Controversy about things as plain as the Light, and obvious as the mid-day Sun?  
2. Is it a Crime that deserves all this Cruelty, and all those Barbarities that are executed upon us, that we refuse our Subscription to things of impertinent and unnecessary nature? Are all those Propositions and other things to which our Subscription and Consent, and many others, is required necessary, and of the essence of the Religion of Christ Jesus? May not a man be a good Christion, though he should not understand, nor believe any thing of them? If they be necessary, why are they not comprehended in the Baptismal Covenant, or in the Creed, Lord's Prayer, and the ten Commandments? These were anciently thought to contain all the necessary Doctrines of Christian Faith and practise, and we are of Opinion they do so still. The essential and necessary parts of Religion are invariable, they are the same now that they were in the days of the Apostles and ancient Churches.  
3. Is it so heinous a Transgression to refuse the practise of things of no use, and to no edifiacation, that no compensation can be made for it, but what will undo us? We do not know of what use those Ceremonies are, that have been, and still are in use in this Church, nor who is edified by them. We are sure those that are the greatest Zealots for them, do not appear to be much edified by the Appointments and Institutions of God, and 'twere strange if they should be advantaged by those of Man, who are little or nothing believed by those of God. And if those that love and admire them, make no profitable use of them, What may be hoped from those that love them not?  
4. Are not the Laws of God sufficient for our Observation? And may not Christians go safe to Heaven, under the direction, and in the Obedience of his Commandments? Are God's Laws sufficient for their end, or are they not? If they be sufficient, What need is there of any additions to them? If they be not sufficient, Why do we assert and prove it against the Papists?  
5. Since Christ Jesus hath freed us from the Yoke, that God himself had imposed upon the Jewish Church, we know no Obligation lying upon us, to receive a Yoke that shall be imposed upon us by Man. We refuse Obedience to none of the Laws of God, nor to no Laws of Men, that are necessary for the observance of the Divine Appointments and Institutions, such as are the determination of time and place, and sundry others, but these Laws that are the effects of pure will, and of no use nor profit, but occasions of Strife and Contention, we do profess to all the World, we know not the Obligation of them.  
6. Must we be Ruined, Banished, or Hanged, for no other reason, but because we are loathe to be damned? St. Paul saith, that Whatsoever is not of Faith is Sin, and he that doubteth is damned if he eat. We have considered the impositions that are laid upon our Judgments and Practices, we have spent much time in the meditation of them, and would very willingly have submitted to them, if we could have done it with a satisfied and assured Mind. But upon the most serious deliberation which we have made upon them, we find an everlasting renitency of judgement and Conscience against them. This is our Case, and this is our Fault, and must we abjure the Land, or swing in a Rope at home, for the sake of it? This in our Apprehension is somewhat severe, but the choice is not difficult, we had far rather be Banished our country then that out of Heaven, 'tis more eligible to climb a Gallows, or ascend a Gibbet, then descend the nethermost Hell. But whether it be justifiable to impose such a choice upon us, is worthy the consideration of those that are concerned therein.   

SECT. 3.  
1. Is it a greater Sin to Worship God by other rules, then those prescribed by our Laws, then it is to live as without God in the World, and never perform any public Worship to him at all? How many thousands are there in the Towns, Cities, and Villages, of this Nation, that never attend the house of God, that never sanctify his Sabbaths, or Venerate his Sanctuaries? And what are the Punishments that they do sustain thereby? Are they prosecuted at Law? Are their Goods seized? Their Persons Imprisoned, and their Families beggared in revenge thereof?  
2. We hear of no Complaints or Lamentations, made by these kind of People, which surely they would do, if they had any occasion or foundation for them. They are not Men of such tame and passive Spirits, as to endure scourging without any Groans or Exclamations; for though they regard not God nor his Worship, they love their Liberty and their Estates, and would not part with them without loud significations of their Reluctancy against it. Since they cry not out of Violence and Oppression, we may be sure they are at rest.  
3. May Men be Atheists, Infidels, or Heathens, with Impunity? May they defy God and all the Laws and Methods of his Worship with all the security they can desire or wish? And must the Dissenters be worried like Bears, and torn with Doggs because they fear God and call upon his name? 'Tis true, they do not do it altogether according to the direction of our Laws. But do they not do it according to the Laws of God? Did St. Peter and St. Paul use any more Ceremony or Liturgy in Preaching, Praying, and administering the Sacrament then they do? And why may not that suffice? Is it a pardonable Crime to be a Heathen, and is it a fault worthy of the severest Punishment to Worship God and his Christ after the manner and example of the Apostles? Some Men seem to be of that Opinion, but we think it were not amiss to renounce it, for sure we are, that the Devil is the Author of it.  
4. We are not ignorant of what is said, by the Masters and Fautors of Impositions, on the behalf, and for the defence of them. 'Tis said, that without them no Peace nor Order can ever be preserved in the Church of God. But we are of another mind. In our judgement, nothing ought to be imposed, but a few, plain, necessary things, and those are enough for the maintenance of Peace, and that to impose a multitude of things, needless, obscure, controverted, and uncertain is the high and certain way to endless Factions▪ and Divisions, and that as much peace as the Church of God is capable of in this imperfect State, may be more safely and advantageously obtained without them; But for this we must again refer the Reader, to the Book called the Samaritan.   

SECT. 4.  
1. Have we ever refused to contribute to the maintenance of the Government with our Lives and Fortunes? Have not our Purses been as ●●en, and our Hands as ready to defend his Majesties Honor and Greatness as any other of his Subjects? Did we ever betray any Trust that was committed to us? Have we turned our Backs in the day of battle? Have we not been as prodigal of our Blood, and given as good Proofs of our Courage and Valour as any others that have been engaged with us in the same hazards and dangers? When, and where did we do any thing unworthy of Engish men, or good Subjects? Where are our Accusers? Let them stand forth and convince us( if they are able) of any Disloyalty, or neglect of Duty, towards the Support of the just Grandeur of our Prince.  
2. Let them not object to us the Rebellion and Miscarriages of the last Age: We neither promoted nor approved them. Many of us were not then born; others were children; others opposed what was then done; and some that were too much guilty in the Tragedies of those times, have since repented it in Dust and Ashes. As we do not justify, so we will not account for other mens Sins. We only pled our own Cause, and assert our own Integrity and Uprightness. We hope we shall not be punished for the Iniquities of our Fathers, nor reckoned Enemies to the State, because some of them were so.  
3. If we must be reputed ill Subjects, because some men will suspect us, and esteemed Traytors, because poisonous Tongues will calumniate and reproach us, our Case is pityable; but without Remedy. For there is no defence against Slander; Mens Lusts, and spiteful passions are not under our Government or Restraint; what they suggest will be spoken, though never so false and infamous, and we cannot prevent it. The most unblemished Loyalty is no Protection against a malicious malignant Mind; a Tongue set on Fire of Hell, will blast the fairest and most unspotted Reputation.  
4. We have a Province that is not easily managed to the satisfaction of these Revilers: If we refuse the Oaths, Subscriptions and Declarations that are required of us as Testimonies and Securities of our Fidelity, we are reported and said to reject them, because they are inconsistent with our Purposes and Principles of Rebellion. If we accept and submit to them in the same sense that all sober and considering Church of England men do, 'tis said that we do it with design to get Offices and Preferments in Church and State, that we may be the more capable of subverting and destroying both one and the other. This is the Language of multitudes of Books and Pamphlets which the Press voids every day.  
5. What shall we do to please these Men? We are willing to give them all reasonable Content; but if neither assent nor dissent to their Impositions; if neither obedience, nor disobedience to their Injunctions, will humour or please them, we must desire them to inform us what will: For we are not very well able to inform ourselves.  
6. And yet after some Consideration, we think we may have found what may please and put them in good humour: Would we hang, drown, or cut our own Throats, and leave them Heirs to our Estates and Fortunes, 'tis not improbable but that it might be an Adventure much to their Acceptation: But if nothing else will commend us to their favour, we must beg their Pardon, we shall not purchase it at their Price. We have no mind to be damned, to give them Satisfaction: If they will buy it at that Rate, we must bear it; but they must excuse us, we will have no hand or part with them therein: If we must die to gratify them, they must be our Executioners.   

SECT. 5.  
1. But what indeed is the Ground of Provocation? Are we useless, unprofiable, or burdensome Members of the Nation? Do we live without Labour, or do we eat of the Sweat of other mens Brows? Are we not equally industrious with any other sort of men? Do we not contribute to the enriching of our Country as much as other of his Majesties Subjects? We bear our part in that Trade, and ●o'l in those Arts and Mysteries, by which Supplies are made to the Pleasures, Necessities, and Magnificence of all Orders and Degrees of men.  
2. Do not we assist to the Advancement of the Customs and Revenues of the Crown? All men that know any thing of those matters, do aclowledge, that of late years they have received very great Emoluments, and are swollen beyond the proportion of former Ages; and have we had no part, nor share therein? Do not we partake in that Trade and Merchandise by which they are increased and advanced?  
3. No man of sense can deny us a part in those Advantages, that have been made to the Revenue, and riches of our Sovereign. We have surely done something, towards the Augmentation of them, and those that deny it are such, as have neither Brains, nor Front. They are both ignorant, and themselves Impostors. And 'tis our Opinion, that those that counsel and advice our ruin, will not be able to countervail the King's Damage.  
4. We mention not these things out of Vanity or Ostentation; but that it may appear, that we are not utterly useless and of no signification in the world. Our Enemies report us not only unprofitable, but noxious and hurtful to the Common-wealth. The Paragraphs of this Section are a sufficient Confutation of the former of these Fables, and the whole Body of this Discourse will confute the latter to all impartial and unprejudiced Men.   

SECT, 6.  
1. Are we only a handful of Men that may all safely be destroyed? Will the Nation be of equal Strength when we are sacrificed to the Rage and Lust of those that hate us? Hath his Majesty too many Subjects; and will he be as great and puissant without, as with the Assistance of our Numbers? What our Numbers are, we do not pretend to know; but some there are scattered to and fro in most of the Towns, Cities, and Villages of the Nation, and we think more, then can with security be ruined and destroyed.  
2. 'Tis not impossible, but that His Majesty may have use for all his Subjects, were they much more numerous then they are. He is Neighbour to an Aspiring Prince, that may, in due time, give him disturbance, and if( as most certain it is) the multitude of People be the first Riches of any Nation, especially of such as are sober, frugal, Industrious and naturally inclined to Trade and Manufactories( Epithets and Qualifications we think as justly belonging to us at least as any of our fellow Subjects.) We are not Eagle-ey'd enough to penetrate into their politics that contrive our ruin; Nor can we foresee what Advantage would accrue to the King or Kingdom either in wealth or strength if at least a Million of it's most laborious Inhabitants should be forced either to fly into foreign parts; or be rendered by Jailing and other severe Prosecutions unuseful at home.   

SECT. 7.  
And what will you do with your Estates when we are ruined and undone? Have you too many Tenants to occupy and employ your Lands? Where are those Supernumeraries? How may we find their Residence and Habitations? If they be so numerous, how comes it to pass that so many Estates lye almost waste, and so many Houses without any Inhabitants? How is it that Farms go a begging, and that those that own them are glad to be rid of them almost upon any Terms in the World?  
2. Are not the Rents and valves of your Lands very much diminished and abated? Are they not sunk twenty, thirty, and forty in the Hundred; and can you tell when and where they will stand? Is our Poverty and ruin a likely way of advancing them to their former Standard? We know not how you take your measures, nor by what Rules you make your Computations; but we are of the mind, that our Diminution will not be your increase; and that if we be brought to the Dung-hill, your Estates and Honours will receive no Advancement thereby.  
3. If the Value of your Lands decay, how will you support your usual State and Grandeur? How will you educate, provide for, dispose of your Children, according to their Birth and Spirit? Have you not found it a work of some Care and Providence even then, when your Estates were at the highest rate and value? If it were difficult then, will it not be now impossible? Or can you do that with two thousand pounds per annum, that you could not formerly do with three: will nine pence go farther than a Noble?  
4. Are you content to be poor, so we be ruined; and to abate of your greatness, so we may be laid on the Dunghill? Can you deny yourselves some Pleasures and Satisfactions, provided we may be miserable and afflicted? Can you endure some abasement if we be trod upon as the Mire in the Streets? This is a piece of Self-Denial, which we did not expect, and we doubt whether you would do so much for the Sake of God, and all the Laws of his Gospel.   

SECT. 8.  
1. In the next place, What will you do with us when we are beggared, ruined, and undone? We have so much Charity as to hope, you intend not to observe any Sanguine Methods in disposing of us. Though those that Persecute us be cruel enough, and we find it by sensible and woeful experience, yet we cannot think that they intend to cut our Throats, or by short and summary Proceedings sand us to our Graves. We must confess, we have known some that have said, that they could very willingly sheathe their Swords in our Bowels, and bath their hands in our Blood: But we hope there are not many of this Savage and brutish humour.  
2. Most Towns complain already of the number and burden of their Poor; and think the charge insupportable, How then will it be born, when we are added to their number? Must we die, and starve of Hunger and could? Must we faint and swoon in the High-ways and Streets, and Villages? These are no Stories in Arras, these are no Fictions or Imageries of Fancy, If the Laws be prosecuted to the utmost, hither it will come at last.  
3. But perhaps we may have reckoned without our Host, and made those Suppositions that will not be granted us. It may be we may not be permitted either to live or starve at home. What then shall be done with us? Shall we be sold for Slaves, and sent to toil with negroes in the Western Islands? Are we a sort of V●rmin fit only for their Employment and Conversation? We have red, we do confess, of Persons much better then ourselves, that have been condemned to the Mines, and others to the Galleys; but those that passed those Sentences and Judgments upon them, were either Heathens or Infidels. And will English Men and Protestants▪ writ after such copies, and imitate such Examples?  
4. And could your Eyes behold, or your Hearts endure so dismal an undertaking? Could you see us shipped, and sent by thousands to the Amerian-Indies? Have you no Bowels, no P●ty, nor no Compassions, for those that are of your own nature, and of the same Religion? Or could you cohibit, repress, or restrain them in so lamentable a case? What! Have you Hearts of Marble, and Entrails of Brass? Have you put off Man, and put on Beast? Have you only the Shape and Figure of Men, with the nature of Tygres, Bears and lions.   

SECT. 9.  
1. After this, What account then will you be able to give to God, of the Severities that you exercise towards us? We hope you believe a supreme Being, and a D●y of judgement, and that all Men must appear there, and give account of the deeds done in the Body? And do you not know that Christ Jesus is to be your Judge, and that he esteems all the Injuries and Wrongs that are done unto his Servants and Disciples, as done unto himself? And are you sure that those that you Persecute are none of them? Are you sure they are not Members of his Body, of his Flesh, and of his Bone? Do you not know that God is a Consuming Fire, and that 'tis a fearful thing to fall into his hand? These are serious Questions, and should be seriously considered, and not scorned and turned into Ridicule; for if these Men, that you thus Prosecute with so much Rage and Wrath, should prove the Servants of the Living God,( as we do not doubt but that they will) Certamente no queriamos estar so Pelleio vestro, we should be very loathe to be under your Skin, as the Spanish Proverb expresses it.  
2. We are not ignorant of what is pleaded in your defence, and for your justification. 'Tis said, that we are heretics, schismatics, Men of Sedition, Subverters of all Peace and Order, and many other things of like importance are charged u●on us. And were not Christ and his Apostles accused of the same Crimes? Was not Christ said to subvert the Mosaical Institution, which he denied, by saying, he came not to destroy the Law but to fulfil it? Was not Paul said to be a Turbulent Fellow, and a mover of Sedition? Were not he and others of the Apostles and Preachers of the Gospel, s●id to have turned the World upside down? Were not all Christians accounted Sectaries, and schismatics, by the Scribes and Pharisees, and other of the People of the Jews? This Sect, say they, is every where spoken against.  
3. Were they not very confident of the truth of their Opinions and Apprehensions? Did they not think verily that Christ Jesus was a malefactor and ought to die? Would they have cried out, His Blood be upon us, and upon our Children, if they had believed him inn●cent? Were not those Persons persuaded, that they h●d right on their side, which Gn●shed their Teeth, stopped their Ears, ran upon St. Stephen, dr●gged him out of the City, and stoned him with stones till he dyed? Were not the Heathens pretty well assured, in their own Conceits, that they did very commmendably and well, when they outraged the Christians, and cried out, Take away the Ungodly? Vid. Euseb. lib. 4. Cap. 14.  
4. And is it not certain that they were deceived and mistaken? Was it not the Son of God, that the Jews persecuted, and murdered, as an Enemy to M ses, and a Confederate of B●elzebub? Were they not the Apostles of Christ, and the Preachers of Peace, which they prosecuted as Disturbers of the Order and Government of the World? Were not the Primitive Christians, which the Heathen Prosecuted as Atheists, Impious, and Ungodly, Persons of pure and unblamable Conversations, and most Religious Worshippers of the true and onely God?  
5. And is it not possible, that you may be deceived in your Judgments a●d Conceptions, concerning us? Are you not Men of like Passions and Prejudices, with those that have preceded you in past Generations? May you not have believed many Lies and slanderous Reports against us? And is not your Enmity and Ave●sation towards us, raised upon impudent Falshoods, and frontless Fables? Do you know those things to be true, for the sake whereof you hate us?  
6. 'Tis true you do know, that we do Worship God in a manner something different from that prescribed by our Laws, and peradventure this may be all the evil that you know concerning us: 'Twas said of old, B●nus vir Caius Seius, said malus tantum quod Christianus. Caius Seius is a good Man, but he is nought, only because he is a Christian. tertul. in Apol. And we think we might pass for honest men, were it not for our N●nconformity. And is that a Crime that will justify all this Severity, and authorize all this Rage that is used and spent against us? we cannot tell what it may do at man's Tribunal, we do very much believe, it will not do at that of God.   

SECT. 10.  
1. But alas, to come up closer, what hurt do the Dissenters do indeed to the Church of England? May it not subsist and continue in its splendour, tho' we were permitted to serve God after our own manner, in our own Congregations? Is it any hurt to a Great Lord, that there are some poor Cottages in the Neighbourhood of his Palace? Must his Stately Seat drop to the Ground, if they be suffered to stand? will the Foundations of that vast fabric sink, and the Walls and Roof fall to the Earth, if these remain in the Vicinage thereof? We cannot imagine how the Conventicles can do any Injury to the magnificence of our English Church.  
2. What I●jury did the French Church suffer by permitting Dissenting Protestants the liberty of their own Worship and Congregations? we think that Church as i●lustrious when it permitted them their Liberty, as now, when it is usi●g all Arts and Methods to deprive them of it. Besides, the Liberty granted to the Protestants, gave it the Reputation of some Kindness and H●m●nity; whereas their present Proceedings bl●st its Reputation, and expose it as cruel, barbar●us, and persidi●us, to all considering and impartial men.  
3. And we are of the mind, that Indulgence to Dissenting Churches, would be no diminution to the Glory of the Church of England. Yea, we do believe, that it would make it more illustrious, and give it a fairer Reputation than the present Persecutions will ever do. Persecution sooner or later turns to the Reproach and Infamy of those that are the Authors and Promoters of it. Whatever it may be in the Opinion of some Men in the present Age, we make no doubt but it will be odious in the next. Those that have been conversant in History, cannot but observe, that Persecution hath always left a Spot and a slain upon those that have been Agents therein; and such a one as no Soap, or Niter will ever wash out, or cleanse. Bonner and gardener will be infamous to all Generations.   

SECT. 11.  
1. Is it the matter of our Doctrine you take Offence at? Do our Ministers commend false Doctrine to those that hear them? Do they preach pernicious Errors? Is there any thing in their Sermons and Discourses that is of dangerous or mischievous Nature? They are men as well as others; and we do not doubt but they are liable to Errors and Mistakes as well as others of human Race; but are their Errors of more fatal Consequence and dangerous Quality than those that are to be found among the regular and conformable Clergy? If they be so, why is it not proved against them; why are they not convinced thereof to their Reproach and shane?  
2. Have they indeed preached Sedition, or suggested such things as might disturb the public Peace? Have they spoken evil of Dignities, or endeavoured to mutiny the People against them? Have they persuaded them to cast off the Yoke, and assert their own Freedom, to the Overthrow of all good Government and Order, and to the introducing of Anarchy, and utter Confusion? On the contrary, is there any Book written for Loyalty, with more Conviction, Weight of Argument, Soberness of Spirit, and Perspicacity of Notion( though intricate sometimes in the Style) than that Book so honestly commended by the Bishop of Cork, entitled A peaceable Resolution of Conscience, touching our present Impositions: And is, not the Author of that Book a Nonconformisi? we speak not of what was done some years ago; but vindicate our own Innocency: we defend not the Faults of our Progenitors; nor can we cure the Miscarriages of the Past age.  
3. Have any of our serious Ministers published tenants inconsistent with the Articles of our common Creed? Have they denied the God that Made them, the Saviour that Redeemed them, or the Holy-Ghost that Sanctifieth and Reformeth them? In brief, have they subverted, or denied any of the great Essentials of Christianity?  
4. Do they not Preach the same Matters of Faith, Repentance, and Obedience, that are discoursed and persuaded by the Conformable Ministers? Do they not with equal seriousness assert the necessity of them? Do they not press Self-denial, Heavenly mindedness, Mortification, Contempt of the World, Love to God and Men, and all the Duties of Christians and Believers? And do they not do this with as much Life and Zeal, with as much Fervour and Affection as they are able; yea, and with such as comes not short of that, of any of their Conformahle Brethren.  
5. If these things be not true, why are we not openly confuted and shamed in the Faces of the World? If the Doctrine of our Ministers be false, and of malignant nature, why is there no proof made of it, and why are they not made justly infamous thereby? But if it be true and sound, and such as is for the Edification of Christians in Faith and Godliness, why are they and we Persecuted, and Reproached for it?    

CHAP. III. The Dissenters Supplications.  

SECT. I.  
IT is time now to come to a few modest Requests; we do in the first place humbly desire that we may be permitted the Communion of the Church, upon the terms propounded by Christ Jesus and his Apostles, and exemplified in the practise of the Primitive Churches and Christians: St. Paul calls the Church The House of God; and the Author of the Epistle to the Hebrews, speaking of Christ Jesus, calls it his own House, and 'tis our Opinion that it belongs to God and his Christ to appoint the Conditions and Qualifications of Admission; and we do humbly conceive that they have done it, and that the Stewards of their House have nothing to do to alter them.  
2. We do not find that God, and his Son, and the holy Apostles inspired and directed by his Spirit, ever required any of those things in order to Church Communion which are demanded of us, and for the refusal whereof we are shut out and excluded from it, and prosecuted with so much severity besides: For ought that we can perceive, their Conditions of Communion were only a few, plain, necessary things; we can observe no numerous Articles of dark, unnecessary and uncertain nature, ever proposed to those that became Converts to the Christian Religion: Repent and be Baptized, says St. Peter, Act. 2.38. If thou believest thou mayst be Baptized, says Philip to the Eunuch, Act. 8.37.  
3. The altering Gods terms of Communion hath broken the Peace of the Church, split it in pieces, and run it into Factions, Parties and Divisions well nigh these Fourteen hundred years; and that blessed Engine that first tore it in pieces, keeps the Wounds of it open, and hinders all coalition of the parts of it to this day; and although the thing be sufficiently apparent, and hath been said and repeated by many great Divines, and other very learned men, yet those that are concerned to know it, neither cannot or will not see it.  
4. Nothing will ever heal the Breaches of Christendom, or make up those rents and divisions that are therein, but the removal of the Causes of them, among which we reckon this the most principal, and most mischievous; all other means do but exasperate the feuds and animosities that are among Christians and Churches, or else destroy all true Religion, Piety, and serious Godliness,( which is the glory of Christian Churches) under pretence of preserving the Peace of them: Solitudinem faciunt, & pacem vocant; saith tertul.  
5. The reducing the terms of Communion to their primitive Purity, Plainness, and Simplicity, would put an end to almost all the unnatural Heats, Separations and divisions that are in the Church of England: This would bring almost all the Dissenters into its Communion, and for others, provisions might be made to their satisfaction, upon such terms as will not prejudice but honour this Church, and give it the reputation of a very human, Tender and Christian temper.  
6. And why we may not be Christians, and enjoy the Communion of Christians upon the good old terms, we do confess we are somewhat to seek, and we are able to give our selves no other account of it, but that it is not the good pleasure of the Devil and his Agents and Factors: We do conceive that God Almighty hath made no change in the Conditions of admission into his Family and House; those that do affirm it, are obliged to prove it, which we think will be a very difficult province. If God himself hath not altered them, we cannot tell who should be so bold to attempt it, unless it be that great enemy of God, and some others that do receive direction from him.   

SECT. II.  
1. If the terms of Communion may not be altered, we pray that there be such a sense of Savour put upon them, as may make us capable of consenting to them, and that that sense be declared by Parliament, or by the Judges of the Land, that so there may remain no scruple concerning it; this would satisfy the Fears and Jealousies of our Consciences: The opinion of some private persons privately delivered, though they may be great men, and give great reasons for it, will not satisfy us; we speak it from experience, we have heard and red what hath been said on the behalf of such an Exposition, as we could aclowledge and assent unto, but when all is done, our Judgments are not at rest in the determination of one or two probable Doctors or Expositors.  
2. We do not desire by any Exposition of the imposed Oaths, Subscriptions and Declarations to be discharged from any part of the Duty and Allegiance we owe to our King, we desire not to be freed of any obligation that God hath laid upon us; nay, we do suff●ciently understand that 'tis impossible: No human Interpretation can weaken or dissolve the force of the divine Laws; we are willing to give to Caesar the things which are Caesar's, and we are willing to oblige ourselves thereunto; our judgement concerning the Power of Princes and the Duty of Subjects, we desire the Reader to receive from Mr. Baxter in his Second Plea, Chap. 3, 4, and 5. and a Book before name.  
3. Nor is it our wish or Intention by any Exposition to be left at Liberty to subvert the Fundamentals of Christian Religion, or to revile the Articles, Liturgy or Discipline of the Church; there are many things that we can endure, that we cannot approve, and may we have the Liberty of our own Judgments, we can quietly permit to others the Liberty of theirs; we will maintain no Controversies about differing Opinions in things of no great moment, and such as are of obscure and uncertain nature and truth; in such things let men think as they list, and we will do so too; we will not break the peace of the Church for the sake of them; but the imposing these things upon our Faith, and obliging us to avow them of equal truth with the Word of God, is, and we think ought to be an abomination: We know no medium between truth and falsehood, nor doth truth receive magis and minus, all truth is equally true; what is not contrary to the Word of God( they are the words in which we are to subscribe to the 39 Articles, the Liturgy and Book of Ordination) is agreeable thereunto; and what is agreeable thereunto, is as true as the Sacred and inspired Volumes; which( to speak modestly) is to our apprehension a very bold and daring assertion.  
4. Such a favourable Exposition( as we have mentioned) of the things imposed and required of us, hath been several times Printed for the use of the Sheriffs and Citizens of London, as also by the Learned and Judicious Author of the Peaceable Resolution already cited; to which we will add the Author of the Peaceable Design, in his answer to Dr. Stillingfleet's Sermon: We think the sense of savour put upon the impositions by these Authors, or rather Author( for we think indeed they came out of the same mint) to be the result of many thoughts, and of much consideration; and might it have public and authentic approbation, it would heal almost all the Divisions and Separations that are among us.   

SECT. III.  
1. If neither of these requests may be granted to us, we do most humbly beg that we may be persuaded and argued into Conformity by Reason and Discourses: We are Men, and Reason is of our Essence and Constitution; we are willing to be governed and directed by it, and we do say,( that though what hath been said hitherunto in the justification of it, doth not satisfy our Consciences, nor take off our objections against it) we are much more moved by your arguments than by your Clubs: We do plainly perceive that 'tis sound reason with some little intermixtures of kindness and love, that must make us Proselytes to the Church of England, or nothing.  
2. To persuade us to Conformity by Prisons and Consiscations, is, in our apprehension, something like demonstrating a Proposition in euclid, or Apologizing by a Beetle and Wedges, and we think they will equally produce their effects. When any Mathematician shall do the one, the Church of England may perform the other; We never find ourselves Edified by a Dungeon, or Instructed by the spoiling of our Goods: Force hath as little power on Souls, as a chirurgeons Knife on the Understanding and Affections of men; Remedies must have some Analogy with the Sick, and their Diseases; Force prevails upon the Body, and Reason upon the Soul, Du Plessis in his memoirs, vol. 1. p. 562.  
3. These barbarous methods of Instruction, instead of bringing us nearer to the Church of England, set us at a greater distance from it: Who can better judge of the inutility of force in the business of Religion, than your Majesty;( saith Du Plessis, ubi supra.) You have employed your arms with success against such as they were designed to ruin, but have made no other advantage thereby than to learn, that the greatest successses are not successful against the Consciences of men. See his Letter to Henry the Third of France.  
4. 'Tis not impossible but that your Severities may bring some of us to your Churches, but do you think they will alter our Judgments, or reconcile us to your way and method of Serving God? Do you think you have made us Converts to your Liturgy and Discipline, when you have basted us into your Assemblies and Congregations? If you think so, you are very much mistaken; we have no other, nor no better thoughts of it than we had before.  
5. Many of us do think it lawful to communicate in your Assemblies and Worship, when we are permitted no other nor no better; we can be contented with mean Provisions and Lodging in our travels, and where no better is to be had, but where there is Liberty and Choice, we do usually choose the best, and we hope we are not to be blamed for it; we speak not this to disparaged the public Preaching and Worship, that hath the approbation of the Government and Laws: We do aclowledge that there are many worthy and excellent Persons that serve at the public Altars, and if all or most were so, we should have much less reason and necessity of going elsewhere; but alas it is not so, and they must be very ignorant or very partial that can deny it.  
6. Besides, in our Opinion, that is best that does us most good, and is most accommodate to our Capacities, and we find a plain Discourse makes deeper Impressions upon our Hearts, and moves and enlivens our Passions and Affections, much more than a learned and elaborate Oration: Plain country People like the mean Provisions of their own Cottages better than the more costly accommodations of Palaces and Courts; 'Tis not what is best in it self, but what is best for us, that we love and choose.  
7. And as many, yea, far the most of us come to your Congregations with the liking and approbation of our Judgments and Consciences, so 'tis very possible that some may be affrighted thither by Warrants, Constables and Informers, something to the regret, trouble and offence of them; but surely these are no more in love with your Communion, than the Protestants in France are in love with that Worship to which they are forced with Pitch-forks, and dragged with Ropes: But peradventure so we come to your Churches, 'tis indifferent to you whether it be with or against our Judgments, whether it be out of Love or out of Fear, out of Reason or out of Interest, to serve God or escape the gallows.  
8. This was not the ancient Method of Converting and bringing men into the Christian Communion, we do not find it either prescribed or practised by Christ or his Apostles, or any of the Primitive Bishops: We are afraid this new Invention is something diabolical; if you can Proselyte us by Gods ways and means of Conversion, do it with all our hearts; but Sathanical endeavours will not increase your Communion, nor add to the numbers of your Churches, unless you will reckon them your Members and Brethren, that are no otherwise such, than Christian Slaves are the Subjects of the Great Turk, or King of Morocco: Christ Jesus would receive none but willing Servants into his Family, but those that pretend to be his Officers and Stewards, receive, yea, force in the unwilling, so they do in France, and so they do somewhere else, or we are shrewdly mistaken.   

SECT. IV.  
1. We do further entreat, that such of us as cannot by reason and argument be brought into your Communion, may have the liberty to go our own way to Heaven; we do readily grant that there is but one way thither; I am the way, the truth and the life, no man comes to the Father but by me, saith Christ Jesus; There is no name under Heaven given unto men, whereby they may be saved, but the name of Jesus of Nazareth, saith the Apostle; nor do we pretend any other way, but by Christ Jesus, nor other Conditions, but Faith, Repentance and sincere Obedience to the Laws of the Gospel.  
2. But thô the way to Heaven be but one, and the great essential duties of Religion be the same to all, and have the same obligation upon all, yet the manner of performing them may be various, and very much of the controversy, and many of the Divisions that are among Christians derive from thence: We are all obliged to make our Prayers and Supplications to God, but it may be done by a form, or by extemporate conceptions; all that are admitted into the Communion of Gods Church, are obliged to be Baptized at their admission, but this Sacrament may be administered just according to the Institution of Christ, and practise of his Apostles,( which is surely much the better way) or with some appendages and human Inventions: All Church-members are obliged to examine themselves, and partake in the Body and Blood of our Lord: The Sacramental Elements may be given them either Kneeling, Standing or Sitting, and in leavened or unleavened Bread. Many other varieties might be observed in the manner of performing the common Duties of Religion, but to avoid prolixity, we shall pretermit and pass them over.  
3. In the Modes of performing our public Duties and Worship to God, we do humbly beg we may have our Liberty: Where God hath bound us, we desire no liberty, where God hath left us at large, we desire we may not be restrained; if any accident or combination of accidents shall make the restraint of our Liberty necessary, we shall submit to such restraint; but where there is no necessity of it, we know no obligation lying upon us to resign it, or bring ourselves into bondage: Were the Rulers of the Church the absolute Lords of it, we should make their Wills the measure of our Faith and Obedience; but since they are but Stewards, we shall obey them when they commend to us the Laws of God, and in other things when they give us good reason for it; but in things that have no reason to justify, but many to condemn them, we hope they will have us excused.  
4. We shall take no Liberty to reproach the established Religion of the Nation, or any of those that do attend it: We shall Serve and Worship God after our own manner, and rejoice in such Liberty and Permission, but shall not meddle with, much less Defame that of the public Congregations: We do believe there are many good Christians that live in the Communion of the Parish Churches, and we would do so too, could we have Ministers of tolerable sufficiency, and could we satisfy the scruples of our Consciences concerning the Lawfulness of it. Would they retain the same charitable Opinion concerning us, there might be a Unity of Affection, tranquillity and Peace among us, and all the Cruelty, Violence and Oppressions on the one side, and all the Complaints and Outcries of Injustice and Persecution on the other, might come to a period, and receive a determination.  
5. We know you account us schismatics, and many Attempts have been made, and Endeavours used to prove us so, and in your apprehensions with manifest success. 'Tis not the design of these few Sheets to discuss that controversy; all that we shall say concerning it, is only this▪ If we had departed from your Communion voluntarily, and for the sake of any necessary Truth or Law of God, we could not have excused ourselves from that imputation; but, since yod have forced us out of it by your own Laws, and by the Imp●sition of things( if not certainly false) of doubtful and unnecessary nature, we hope you will excuse us, and take the blame upon yourselves. If men may make the terms and conditions of Church-communion, Schism will be a vagrant and uncertain thing, and 'twill be impossible to fix the nature of it, or to tell wherein it consists; that may be Schism one year, that is none the next; and that may be Schism in one Church, that is none in another, and 'twill be of so lubricous and slippery a nature, that no man will be able to lay hold of it; whereas, in our Opinion, Schism is of a certain and determinate Essence, as are all other Sins.  
6 But let it be supposed( for we will not grant) that we are schismatics, we hope we may be permitted to worship God in our own Congregacions, notwithstanding that supposition: We know no Law of God that will allow or justify Church Governours in the Persecution of all schismatics to ruin or destruction: We have looked after it, but we cannot find it either in the New Testament nor in the Old: We are Christians as well as you, we adore the same God, we seek Salvation by the same Christ, we believe the same Bible, we are the Children of the same Father, we expect a part in the same Inheritance, by the same Will and Testament. They are the words of Du Plessis in a case something like our own; Why then may we not have our liberty of serving God in our own Assemblies?  
7. The Novations had their liberty at Rome, Alexandria, Constantinople, and in some parts of Phrygia. The Moletians had their liberty in Alexandria, and some parts of egypt. The Donatists were very numerous, and very tumultuous and barbarous in Africa, as St. Austin reports them, and yet they were permitted for very many years, though reputed schismatics, and that deservedly too. The Protestants in France( accounted Sch●smaticks by the Papists) were permitted the liberty of their own Churches till within these two or three years, and might have been so still, if the French King had not been influenced by two or three jesuits. The like liberty they have in Poland, Helvetia, and many parts of Germany; and we hope the Church of England will be as kind to us, as the Church of Rome is to their and our Protestant Brethren.  
'Tis said that Schism is a Damnable Sin, and reckoned among the works of the flesh, and that the Primitive Fathers have spoken some things against it: to which we shall only say, that we do not know that we have been proved guilty of Schism as yet, and we would desire those that thrust us out of their Communion to look at home, and when they have proved themselves innocent, let them cast Stones at us if they please. We have red, that those that cause Separations are the schismatics; and if so, we are afraid, that tho the Church of England may wash their hands of that charge, they will hardly be found clean. This( we think) the worthy Author of that Book called The Protestant Reconciler, hath proved beyond all contradiction.   

SECT. V.  
1. But if you be immutable in the Opinion of our being damnable schismatics, we will make this further request unto you: Pray suffer us to inherit the fruit of our own ways, and to be filled with our own devices. This is a Supplication that peradventure may look something odd, and strange, but it proceeds upon your Hypothesis, not upon our own; for after the way that you call Schism, we worship the God of our Fathers, and by those ways and methods of Devotion that you account damnable, we hope to save our Souls.  
2. We cannot prevail with ourselves to think that you have any extraordinary kindness for us: If persecuting and afflicting us be dumonstrations of love, we do confess we have had more of them than we have desired, but we have hitherunto looked on them as Indications of hatred; and why may we not therefore be permitted the Liberty of our Assemblies, as a means of promoting your own wishes and common Imprecations? Are you indeed unwilling of our damnation, and tender least we perish? we are glad of it if it be true, but 'twill be hard to impress upon our minds any such kind of persuasion.  
3. The favour that we have now begged, is no other than what you grant to many of your own Church: how many Conventicles of riotous Sensualists, and debauched Villains do assemble every day to serve their God, and promote their own Damnation? how numerous and frequent are the Assemblies of Drunkards, jesters, Blasphemers, Atheists, Scoffers and Deriders of Christ Jesus and his Gospel? and are they not permitted so to do without any disturbance or molestation? what Warrants, Constables, Justices of the Peace, or Files of musketeers are ever employed to attack or seize them? surely Swearing, Whoring, Drunkenness and Blasphemy are against the Laws, as well as Praying, Preaching, Reading the Scriptures, and other Exercises of Religion; and, in our judgement as likely a way to Hell. How comes it to pass that liberty of Conscience is permitted in one case, and denied in the other? are you willing that your own dear Brethren, and Members of your Church should go down to the infernal Pit, and are you loathe that we that you account your Enemies should come within the Prospect or Neighbourhood of it? This is a strange preposterous kind of Charity, and as 'tis without Precept( for ought that we can find) so, we could be very well content, that there were no Instances or Examples of it in the practices of men.  
4. Let us have but as much liberty to serve God, as your own good Friends have to serve the Devil, and we will ask you no more: We speak now according to our own Notions and Apprehensions of things: We do think, that in our Congregations we do worship the great God in and through Christ Jesus, and that your Brethren in the fore-named Assemblies do serve the Devil, and we are much assured that we are not mistaken: Why this Petition should be rejected, we cannot well comprehend. Is preaching the Doctrine of Faith and Obedience, a greater Offence to you than Blasphemy and Drunkenness? is praying to the Majesty of Heaven more nauseous to you, than Adultery and Fornication? is being at a Conventicle a greater Abomination in your eyes, than being at a Brothel-house? are you better pleased with the Oaths and Execrations of your own Church-members, at their Assemblies, than with the Confessions, Prayers and Thanksgivings which are at ours? or do you think that our Worship and Service to God, will be more mischievous to Church and State, than the looseness, Profaneness and Abominations of your own beloved Disciples? do you imagine, that the solemn and serious devotions of our Congregations, will call louder to Heaven for vengeance, than the Bedlam-noise, and profane Festivals and revels of your Tavern Assemblies? your permitting liberty to the one, and laying constraint on the other, seem to import and bespeak such conceptions; but we could not think that you could give any assent unto them, had we not been  told, that some men are given up to believe a lye.   

SECT. VI.  
1. We pray, do by us as you would be done unto, and give us such measure as you would should be given to you, were you in our State and Case: This is no unreasonable Request, it being established upon a Precept of our Saviour. Suppose you differed no more from the Papists, than we do from you; and suppose further, that their Doctrine were the approved Religion of the country in which you lived, would you be contented to be persecuted to beggary and want? would you be willing to be ruined and destroyed for such varieties and differences? could you see your Houses broken open, and your Wives and Children affrighted to Sickness and Death? could you be dragged to Prison, and laid among Villains and Vermin, and think you were fairly and equitably dealt withall, and that you had no reason to complain? could you think such Treatment no other than a just recompense of your dissent from the Doctrine and Discipline of the Church? We cannot believe that you could approve of those Rigours in your own case, which you think fit to exercise upon us without any Regrett or Remorse of Spirit.  
2. 'Tis not many years since some of you were treated somewhat ruggedly for your dissent from the Methods of Worship and Systems of Doctrine and Opinion countenanced by those that had usurped the Government of the Nation: 'Twas then almost as criminal to hear Common-prayer, as 'tis now to refuse it; and and to own the 39 Articles, as 'tis now to reject them; to preach Loyalty and Obedience, as 'tis now to foment Sedition and Rebellion. As we remember these things with abhorrence, so, we are sure you did bear them with great uneasiness and complaint. 'Tis true, they were Usurpers that imposed upon you, and prosecuted you, but was that all the reason of your trouble and lamentation? would you not have thought it hard, and intolerable almost, to have been forbidden to have worshipped God by the English Liturgy, or to have kneeled at the Sacrament, or to have baptized your Children with Godfathers, and the sign of the across, even by lawful Governours? and would you not have complained much more if you had been prosecuted to utter ruin for these things? would you not have cried out of Tyranny and Oppression, of Barbarousness, Inhumanity, and the exercises of an Empire over the Judgments and Consciences of men? We are of the mind that these things would have pinched and been grievous, though they had been imposed by just and rightful Authority.  
3. 'Tis not impossible, but that you may fall under the Roman Yoke, and scourge, and then peradventure the Words of Adonibezeck may occur unto your Minds: Threescore and ten Kings, having their Thumbs, and great Toes cut off, gathered their Meat under my Table; as I have done, so God hath requited me. 'Tis no unusual thing to observe men paid in their own kind. The Providence of God, that superintends the affairs of the world, doth very frequently retaliate, and punish men by the same Rods, by which they have punished and afflicted others; 'Tis observed that the Duke of Guise, and the Cardinal of lorraine, were slain in the very same Room in which they had sat, and contrived the Bartholomew Massacre. Henry the third of France was murdered by Clement the Monk at St. Clou, in the same Chamber where he presided in a Consultation, to the same intent and purpose: How Charles the Ninth dyed, every one knows, that have red any thing in History; he expired wallowing in his own blood, and vomiting it out at all the Conduits of his Body, as a just judgement on him, that had so barbarously  shed it through all the Provinces of his Realm. They are the words of De Serves, vid. eum in vit. Caroli noni.  
4. We make no doubt you would be willing to meet with Mercy from the Romanists, if God should at any time deliver you into their hands; you would be glad to find some favour in their Eyes, you would be loth to be ruined by Rogues, and brought to a Morsel of Bread by Informers, and Men of Violence and Rapine: We pray give to us what you would expect to receive from them; and if you desire to find Mercy, be careful to show some bowels of Pity and Compassion. Remember, he that leadeth into Captivity, shall go into Captivity; he that killeth with the Sword, shall be killed by the Sword; If you will persecute, you shall be persecuted; if you will destroy, you shall be destroyed. Vediamo la crudelta tornore in capo ai Crudeli: The inhuman are oftentimes barbarously treated, and those that put off Man, are encountered with Beasts.  
5. The World is a very uncertain State, all things in it shift and change their places: That part of the Wheel that is now on high, will instantly be on the ground; those that Lord it as they list, and prescribe to the Consciences and Practices of men, by an Empire and Tyranny utterly insupportable, may soon be imposed upon by Prescriptions equally burdensome, and a Pride as domineering and inexorable as their own.  
6. The mutability of things in this uncertain World, was not unaptly signified by that humoursome fellow, that being asked by his Friend how he would be buried, answered, with his Face downward; thereby intimating, that thô he were laid in the ground with a prostrate front, yet after some tract and period of time, he should revert and turn his aspect towards Heaven. We think it might be no unprofitable Meditation to those that tread us under foot as the mire in the Street, to consider that their day may come, and that there are men in the World that are as Proud and Imperious, as Cruel and as Incompassionate as yourselves, and that even we that lie now on our Faces, may stand upright again; for God is able to raise and lift us up, and 'tis the frequent method of his Providence, to abase those that walk in Pride, and to give Grace and show favour to the Humble.   

SECT. VII.  
1. We do most hearty desire you to consider, whether these Prosecutions be ever like to obtain the end you intend and design by them: By them you intend either our Conversion to the Church of England, or our utter Subversion and Destruction. We have said already, that Arguments taken from the sale of our Goods, the Imprisonment of our Persons, and Seizure of our Estates, have no force nor cogency upon our minds; they are no more affencted with them, than our Eyes are with the sound of an Organ, or our Taste with the beams of Light, and lustre of the Sun. Without doubt( says a very grave Historian) we have learned by experience, that Religion is neither planted nor rooted out by violent means. Mens Consciences must be gently entreated, not violently forced. De Sorres.  
2. But if you should design to destroy us, give us leave to ask you, whether you do imagine the present Prosecutions a probable or likely means of accomplishing it? have you never red the Histories of past Ages and Generations? do you know nothing of former times? have you never observed such means fail, and such attempts prove utterly unsuccessful? 'twere easy to produce Volumes of Proofs and Instances thereof without number. We shall mention the words of Du Plessis, in his Remonstrance to the Estates of Blois, where speaking concerning the Hugonots, in the person of a Roman catholic he thus expresses himself: An Commencement nous less avous brusles, &c. At first we burnt them alive, without any distinction of sex or quality; we were so far from destroying them thereby, that on the contrary, they extinguished our Fires by their Blood, and were increased by our Flames: Afterwards we drowned them, and one would think that they multiplied like Fish in the waters. When their numbers were increased, we fought, and beat them in many Battels; but thô we defeated them, we could never overcome them. We made them drunk with Wine, or rather Blood, at a Royal Nuptial Festivity; we chopped off their Heads whilst they were sleeping, and within a few dayes we beholded them with our Eyes revive, and rise again as strong as before, and with Heads more hard and brazen than ever. Vid. Memoirs, Vol. 2. Pag. 23.  
3. And what if your Persecutions should have the same effect? what if our numbers should be increased thereby? and we dare assure you, 'tis neither impossible nor improbable; for when we are prosecuted, and hunted like Beasts of Prey, the Common-people( that know no hurt by us, but only that we do not pray by your Liturgy, nor serve God according to your Laws, thô we do it according to his, which a man would think should be as well) will pity and love us: They will think, that we are more likely to be the Servants of God, and of his Christ, than those that persecute and destroy us; They will think us more likely to be Doves, than the Kites and Hawks that rend us in pieces and devour us. They will espouse our Opinions, and come over to our Communion and Congregations.  
4. Yea, almost all those of your own Church, that have any sense or fear of God before their eyes, will be moved with Bowels of Compassion towards us: They will think us more worthy of the favour and protection of the Government and Laws, than those Sons of Cain, that seek our Calamity and ruin. Some there are that have been sufficiently sharp against us,( and peradventure, much of the present Persecutions may be owing thereunto) who, we make no doubt, will be kinder to us within a little time, because we believe they fear God. Relations frequently quarrel, and sometimes on pitiful occasions; but there is a radicated love in them towards each other, which prevails against all their Heats and Passions, and doth reconcile them again to a mutual tenderness and dearness. Good men may quarrel, and conceive little pikes and animosities against each other,( so did Paul and Barnabas) but at the bottom there lies that fear of God, and love to each other, that will reconcile them again, especially, when one or both come to be afflicted and distressed. Hooper and Ridley were very good Friends when they were in Gaol, thô there were some little differences between them when they were at Liberty.  
5. We find by observation, that among the Members of your Church, those that are most replenished with the Love of God and Man, and do partake most in the nature and Spirit of the Gospel, are the greatest Enemies to our Persecution; they do already pity us, and will do more as our Afflictions grow and press upon us: The learned Author of the Protestant Reconciler, the Author of the Conformists Pleas for the Nonconformists, Mr. Samuel Bold, and the country Conformist, all through Church-men,( but as we believe, of candid and Christian Tempers and Spirits) have sufficiently declared that they are no promoters of Persecution, but have a very hearty aversation for it.  
6. And all men of the same Spirit will favour us, and oppose your Severe and Cruel manner of Proceedings: You will divide your own Church, and increase our numbers by your Persecutions, and perhaps there may be no way of rooting out Dissenting Protestants in England, but by turning it into a Wilderness, which whosoever shall attempt, will in our Opinion attempt also his own ruin.   

SECT. VIII.  
1. We do beseech you not to be very forward in believing the Clamours and Outcries of your Clergy; when they Preach the Gospel of their great Lord and Master, we do hearty wish you would give a firm and unshaken Faith unto them, but when they give you Characters of the Dissenters, and make fierce Declamations against the mischiefs of Separation, and variety of Religions( as they call it, in one and the same Kingdom, we do most humbly beg, that you would suspend your Faith, till you have considered what are the mischiefs of a forced and constrained Union: we say with the Great Du Plessis; We do not doubt but that it were most to be wished, that in one Kingdom there were but one Religion, or rather one way of Worshipping the true God; such a Union cannot be too much desired, and might we have our Option, one were more seemly than many; but since either the destiny of this Realm, or the disorder of our Church is such, that we have two, in troth 'tis better to permit them, than to ruin or weaken ourselves, as hitherunto we have done, that we might have but one: In the Body of man, Maladies are sometimes continued for the sake of Health, and are as Remedies against those that are more fatal and dangerous: 'Tis a great trouble to have an Issue always running in some part of the Body, and 'twere much better to have none at all, but 'tis better to have it, and keep it open, than to close it up and die: Thus that wise and good man, vid. pag. 41. ubi supra.  
2. We do think it eligible, that all that profess the Religion of Christ Jesus in this Nation, did worship him after the same manner, but we think it much better that they should Worship him after sundry manners, than that a great number of them should be destroyed and ruined; and we do wonder that all men that have Brains or Hearts do not think so too; for is it not better that twenty, forty, or a hundred thousand persons should worship God a little variously from our Constitution, than that they should be beggared, banished, imprisoned, or committed to the Hangman to conduct them to their Graves? Is it not better that they should pray without book, in their separate Meetings, than that they should pray without them at the Gallows? Is it not better that they should preach in Conventicles, than upon a Scaffold or place of Execution? In our Opinion it seems no great difficulty to determine these inquiries, and we think that a little of the tenderness of the Christian nature, and some sense of human frailty and imperfection, are qualifications enough for the resolution of them.  
3. There are many things desirable, that are not attainable in this World: 'Tis desirable that all the Churches upon earth, were of one mind and one judgement, but how to attain such a Union, who can tell? 'twere to be wished that all the members of the Church of England were good Christians, and did not only profess the Religion of Christ Jesus, but live under the Power and Authority of his Laws: 'Twere to be desired that the persons that constitute our Parish Churches were of good Understanding, sound judgement, and exemplary Conversation; but how and by what means shall all these fine things be obtained? must men be Fined, Prosecuted and Imprisoned for the want of them? or are those the proper means of obtaining them? Must we have no peace or quiet in the World, till they be possessed and enjoyed? Then farewell Peace, as long as the Sun and Moon endure, or till the coming of the new Heavens and the new Earth, in which Righteousness doth dwell: In short, we must take the World as we find it, and expect no more from it than is in it; perfect Peace, Harmony and Agreement in judgement, Affection and practise is reserved for Heaven, 'tis very imperfectly obtained on Earth; those that cannot be satisfied with such an imperfect measure of it as this world is capable of, are the great Plagues and Firebrands of Christ●ndome, and the Churches of God therein: Tolerable Faults, Differences and Imperfections must be connived at and endured, or else we must have either no Peace, or no serious Religion; intolerable ones must be restrained, and punished according to their nature and de●● it, and with such unwillingness, delay and tenderness as is agreeable to the Goodness and Kindness of Christianity. By these two Rules we do confidently affirm, more Peace will be obtained, and with more advantage to true Piety and Godliness, than by any other means and endeavours whatever they be; what are tolerable, and what intolerable faults and errors of judgement and practise, we shall not discourse, others have done it, and there is no great difficulty therein.  
4. 'Tis often said by Clergy men, and some others,( that should be better skilled in History, and the mysteries of Government, than to believe it) that variety of Religion, or rather varieties in the same Religion, are prejudicial to the Civil Peace. This Maxim( saith a very great Man) hath much more divided us, than the diversity in Religion, that is among us, but either by the experience of what we see elsewhere, we must confess it to be false, or acknowledge ourselves the most discordant, and unhappy people in the World. The Germans have two Religions in the same Cities, and sometimas in the same Houses, and yet live quietly, under the same Emperour, and Laws. We must therefore say, that they are not our Religions, but our Passions that trouble and desturb our Peace, and commonly they are the Pussions of such Men, as have no kindness for any Religion: The swissers are partly Protestant, and partly catholic, yet they live in a very great tranquillity, and free from all disorders. In Holland they permit almost all Religions, yet the Government is not rufled, or disordered by it. In the Cities of Mastricht, and Bois le duke, the Inhabitants, are partly Protestants, and partly Papists, and live together in mutual Friendship, and Love. The Polonians have always had the Greek, and Roman Religion, they have had divers Bishops▪ divers Synods, & great difference in some important Articles of Religion, yet they never came from Words to Blows, but unanimously obey their Kings, and contribute equally to the Defence of their Country against their common Enemies.  
5. These same persons are not wanting to give us evil Characters, and to led us with infamous Titles, and appellations. We would most humbly beseech you to give no hasty credit to them, for whatever truth there may be in their other discourses, we do assure you, that what they say concerning us, is not Gospel. They report many things concerning us, which we believe they would not say, did they know us, or had they any conversation with us. They avoid us as Heathens, and Publicans, and then report all manner of evil of us ignorantly, and falsely. Justin Martyr complains of Crescens the Philosopher, 〈◇〉, &c. That to ingratiate himself with the People, he publicly calunniated the Christians, as Atheists, and Ungodly, when in the mean time, he was utterly Ignorant both of them and their Doctrine. Vid. Aus. in Apol Prima. pag 46. We have complained of it already, we now beg they may not be b●lieved, till they prove what they affirm concerning us. Accusations were allowed by the ancient Romans, but Calumniations they abhorred, and we think twas just, and generous in them so to do.   

SECT. 9.  
1. We would also humbly beg, a present suspension of the Laws, till His Majesty shall in his peculiar wisdom think fit to call a Parliament, and ease us of the fear and burden of them. We cannot but feel their weight, nor can we think it otherwise, than heavy, and oppressive. We are men as others are, and tho we may patiently endure the Penalties executed upon us, yet we cannot put off the sense of them, nor the desire of being freed from them. And to whom shall we Address our selves for deliverance, to whom shall we make our applications, for redemption from the curse of the Laws, and wrath of the enraged Statutes.  
2. We know not well what to do. We are weary of the burdens that lie upon us, and would fain be eased of them, but how to get them taken from our Backs, we do not understand. We will implore the Intercession, of the more noble, generous, and Christian of our Adversaries. You have access to His Majesty's presence, and liberty of approach before him, and would you but put on so much bowels of mercy and c●mpassion, as to become our Mediators, we are very confident you might prevail. You might set us at liberty from all our great Calamities, and our greater fears. You might restore smiles to our countenances, and joy to our Souls. We are now neither alive nor dead. We neither partake in the pleasures, and satisfactions of the living, nor in the rest, and repose of those that are departed hence. How easy a thing were it for you, to recover us from this dismal, dark, and uneasy State? With a few words of your Mouths, you might give life to many thousands of languishing Persons, and by your Mediation with our Great Prince, become their Temporal Saviours and Redeemers.  
3. And what is there more worthy of your Greatness, and your Birth? What more worthy of Gentlemen, Englishmen, and Christians? What is the advantage of your Riches, your Power, and your Honour, and why are they desirable? Is it not that you may do much good, and show mercy to those that want, and stand in need of it? And have you not an excellent pattern, and a great example of it? Doth not God do good continually? Doth he not cause his Sun to Rise upon the just and unjust, and his Rain to descend upon the evil, and the good? And are you not bound to imitate him, and be perfect as your Heavenly Father is perfect? To do good, is to do like God, and 'tis onely the Great, that are capable of it, in any valuable degree or measure.  
4. We are abundantly certain, that you yourselves are men, and liable to the same sins and imperfections with others of human Race. Your Greatness doth not exempt you from the common corruption of Mankind, nor set you above the reach and influence of Temptations; You are Sinners, and will need the Grace and Mercy of God, as well as those of inferior quality and condition. We are sure you will not dare to pled your innocency, before that God, who chargeth the Angels with folly, and in whose sight the Heavens are not clean. We do not doubt, but that you will appeal from his Justice to his Mercy Seat, and Implore the Pardoning Mercy of God, and the Intercessions of our Saviour.  
5. Will you need Mercy, and will you show none? Will you have use of, and occasion for the connivance of God Almighty, and will you remit nothing to us, of the rigour of the Laws? Will you need the Intercessions of Christ Jesus with his Father, and will you refuse to intercede on our behalf with our Prince? Would you be willing, that the Holy Jesus should present your Petitions, and Supplications to the great God, and will you refuse to present ours to the King? Would you be loathe that the Son of God should refuse to do the Office of a mediator on your behalf, and will you with an unyeilding obstinacy, and peremptoriness of purpose and resolution, refuse to do that office on ours? Must we expect no favour from you? Will you do nothing for us with our sovereign?  
6. We are resolved to hope better things, and to be confident, that we shall not be deceived in our expectations. There is a Brave, Noble, and Christian Spirit, in some of those that are our Adversaries, and surely they will not see us perish, without opening their Mouths for our preservation. Tis to those that we make our Supplications. Tis those that we would make our Intercessors. Others we know, will beg nothing for us, unless it be an Ax, or a Gibbet, which are Favours, we do not desire to receive, by their Mediation.   

Sect. 10.  
1. We would humbly, and modestly desire, that whatsoever liberty, or favour is granted to us, may be without revocation, unless upon just and reasonable forfeiture. If it be granted us on this condition, we shall think ourselves sure enough in the possession of it, for we never intend to do any thing, that may occasion a seizure, or deprivation thereof.  
2. But since 'tis hard to engage, for every individual in a Community, we would further entreat, that the whole Body of Dissenters might not forfeit the liberty, that may be granted them, by the faults and follies of some single persons. Let not the Innocent be punished for the sake of the guilty, nor those that peaceably use their princes Favour, for the fake of those, that may turbulently abuse it.  
3. Though we shall be thankful, if his Majesty should only connive at our Liberty, and permit us the Worship of God after our own manner and way, without any Security against the recalling of it: yet we must say, that to live in perpetual danger is a very uneasy State. Men take no pleasure to sit under drawn Swords, suspended by single hairs or threads, though it be at the richest, and most delicious Festivals. Few take any delight to stand upon Rocks and Precipices, especially if it be lawful for him that sits▪ to throw them thence. We do not desire to live in the neighbourhood of a burning fiery Furnace, when every Rogue that hath abandoned God, and all good Conscience, may with impunity cast us alive into it. We would be glad to possess and enjoy our Liberty, with the Licence of his Majesty, and the Laws.  
4. Were this granted us, our minds would be very much at rest, we should be free from those anxious cares, and fears, that do almost continually oppose us; we should with great alacrity mind the Business of our Callings, and with better Ability and cheerfulness, support the Government and Honour of our King; fear cramps and fetters the Active Powers of Mankind, it Freezes the Blood and Spirits, and makes them almost as useless as the Dead. Hope and Security infuses a Life, and Vig●ur into the Souls of Men, and puts them upon Action and Employment advantagi●us to their Persons, Families, and other Societies of Men.  
5. Had we the Security of the Laws for our Liberties, we should sit under our Vines, and Fig-Trees, without any Fears or Consternations. We should all unanimously Love and Adore our King, as the Father of his country, and the Common Protector of all his Subjects; we should be all ambitious of Serving and Contributing to his Grandeur, yea, we should be willing to adventure our Lives and Fortunes for the making him one of the most glorious Monarchs upon Earth.   

SECT. 11.  
1. We do with all humility beseech you to believe, that such hath been the Birth, Education, and Spirit of some of us, that nothing but conscience towards God, and fear of everlasting Condemnation, would have made us choose the way that we have taken, and the party that we have espoused. We have not been without inclinations to Conformity, both formerly, and of late; since the Laws have raged so furiously against us; we having not been without temptations to have chosen the way, in which digneties, Riches and Honours are to be found,( nor do we think so meanly of ourselves, but that we might have obtained our share in them) but Conscience hath laid those Blocks in our ways, that we have not been able to get over, nor we believe never shall. We have Transcribed some Paragraphs from Du Plessis, we will take the Liberty to take a few more Lines from him. Thus he expresses himself, speaking to the King. I shall without fiction tell your Majesty, that for these Twelve Years, and more, I have endeavoured by all means to become a catholic, but hitherunto I have not been able to attain it; I have often considered, that after the fav●ur ●f God, there is nothing in the World so precious, as that of a mans Prince. I have Flesh enough to desire the Riches and Honour of this World, and not so little Spirit, but that I know, the Religion that I follow, is not the way in which they may be found: I set myself to red all the Books that I could find, I conferred with Learned Men wheresoever I met with them. My Flesh and Spirit always c●ncurred to fortify their Arguments, and I desired nothing more then to be conquered by them. In fine Sir, I must tell your Majesty, my Conscience would, and did prevail against all their Discourses, alth●ugh it saw nothing but Disgraces, Losses, and Dangers, as the Reward of the Victory. Thus fare that good Man.  
2. Nothing almost could have better expressed the motions and passions of our Souls, then the words of this excellent Person. We have not been without dispositions to have taken the way of serving God, that might have advanced us, or at least have supplied us with Fo●d, and raiment, and necessary support for ourselves and Families. We have red, and considered, what hath been said to justify and persuade conformity. Our own Flesh, Passions, and Affections, have Disputed earnestly, and subtly in favour of it, but Conscience hath hitherunto prevailed. We are afraid of the Worm that never dyes, and the Fire that never does go out. We choose rather to serve God in a poor and mean condition, with the approbation of our Consciences, then in, and with a more splended, and large Estate, to the regret, and offence of them.  
3. We are not in love with Poverty and Rags, no more then we are with Sicknesses and Diseases. 'Tis no pleasure to us, to be distressed, for the maintenance of our selves, and those that are near, and dear to us. Some of us have Children, that would be glad of other Empl●yments, then a Wheel, or a Cart; and we have the tenderness, and bowels of Parents towards them, and though we do not desire great things for them; yet we cannot but wish them a little advanced above the common drudgeries, and servilities of life. But all this, and a great deal more we can endure, when we remember that our Lord Jesus, who was in the form of God, and thought it no robbery to be equal with God; yet took upon him the form of a Servant, and made himself of no Reputation.  
4. We would be glad to have the favour of our sovereign, and of his inferior Magistrates, and Officers. The wrath of a King is as the roaring of a lion, and the displeasure of his Ministers, and Servants, is uneasy enough, as we find by wooful experience. We take no pleasure in the frowns of a Mighty Monarch, nor do we choose to be liable to thunder. We are not fond of the indignation of his Officers, nor is there any reason for it, that we can find. We should rejoice in the favour of him, and them. But there is a King superior to him, and his Officers are much more terrible, and dreadful. If we cannot have the favour of them all, we will make that which we think the wisest, and the safest choice. We will choose the favour of God( the great sovereign of the World) and of his Angels, the Ministers of his Empire, before that of any Prince or Subordinate Officers upon Earth.   

SECT. 12.  
1. The last request that we shall presume to make, is that you will please to believe, what we have said, in our own behalf, and vindication. We do not know, that we have forfeited the reputation of our truth, or made ourselves incredible by falsifications, and impostures. What others may have done, is nothing to us, we only affirm our own truth, uprightness, and Integrity.  
2. What promises we have made, or may further make, in the following part of this Discourse, we intend( by the Grace of God) to keep by an inviolable observation. We think we have promised nothing, but what is agreeable to the Laws of the Gospel, and what is so we are bound to observe, and we will do it, whatever may be the effects, and consequences thereof; we hope we shall suffer no prejudice thereby in time, but if we do, we will rejoice in the prospect of the advantages, and compensations of Eternity.  
3. We do not doubt, but that there be those, that will endeavour to render all that we have said, or can say, suspicious and incredible. They are loathe that we should have any favour permitted, or allowed us by our Prince; and to hinder it, will represent all that we say, as Faction, Romance, and hypocrisy. They hate us with an implacable hatred, and would be very glad that all others might do so, and to that end, they expound all our Professions into dissimulation and falsehood.  
4. Whether you will believe us,( that surely are better acquainted with our own hearts, then those that revile and traduce us) or our niations; we cannot tell, but we promise ourselves much from your Generosity, Justice, and Grandeur. We expect no great belief from the raging Furioso, and the railing Hectors. We have no hopes to be believed by the Foaming, Raving Persecutors. But we have some confidence, that those Sons of the Church, both among the Gentry and Clergy, that partake in the Christian Nature and Temper, will gain some Faith to our Professions and Affirmations.    

CHAP. IV. The Dissenters Resolutions.  

SECT. 1.  
1. WE will endeavour to walk in all good Conscience towards God, and towards Men. If we may not be permitted, to Worship God in our public assemblys, we will do it as we can, for we may not cease all Worship of the Deity, what ever it Costs us. When the C●rches of God were persecuted, in the Primitive, and more Modern Ages of the World, and could not have the Liberty of Worshipping their Maker, and Redeemer at Stated Times and Places, they Worshipped him as they could, in Woods and Groves, in Vaults and groats, in Charnel Houses, and sepulchres of the Dead, and herein we shall follow their Example. If we may not serve God, and Build up one anothers Faith and Godliness, where, and when we would, we will do it, where and when we can.  
2. We will worship him in our Families by Reading, and Hearing his Word, by Sanctifying his Sabbaths, and calling upon his Name. We red in the Scriptures of Churches in private Houses, whether there were no other Persons, Members of those Churches, but the Members of those Families we will not say( tho we judge the contrary most probable) but this we will Say and Do also, we will form our Families as much after the likeness of Churches, as we are able, we will perform all those Acts of Worship in them, that Lawfully, and justifiably we may.  
3. But especially, and peculiarly, we will Adore him in our closerts, Privasies, and Retirements. We will Prostrate ourselves before his Foot-Stool, and power out our Souls unto him. We will review our lives, and inquire into the Errors, and disorders of them, we have reason to suspect that all is not well. God doth not afflict willingly, nor grieve the Children of Men. We will search out those Sins, that have provoked the divine Indignation against us, we will confess, Humble, and abase ourselves before him, we will beg his Pardon, and hope he will not refuse us. We will get God of our side if we can. Quien a Dios tiene, todos las cosas tiene, y Quien a Dios no tiene, ninguna cosa tiene. He that hath God hath every thing, and he that hath not God hath nothing.  
4. As we will take care of being Pious to God, so we will be careful to be just, and Righteous towards all Men. We will outrage no Mans Person, we inquire no Mans Estate, Reputation, Name, or Honour, but by the Grace of God, we will give to every one his Due. In brief we will Love our Neighbours, as ourselves, and Love is the fulfilling of the Law.  
5. In the conduct of our own Conversations, we shall observe the Laws of Prudence, Temperance, and Sobriety, we will have no Communion in the Licence, & Luxury of the Age, God hath made us Men, and we will not Live as Beasts, he hath given us reasonable faculties, and we will not abandon ourselves to the conduct of our senses. We have been baptized into the Christian Covenant, and we will not Live like Heathens, Infidels, and such as are manifestly Hypocrites, and Apostates from it.  
6. The Grace of God, that bringeth Salvation, hath appeared unto all Men, Teaching us, that denying all Ungodliness, and Worldly Lusts, we should Live Righteously, Soberly, and Godly, in this present World. This Doctrine we have been Taught and Learnt, and this we purpose, by Gods help, to exemplify in our Life.   

Sect. 2.  
1. We will preserve true Faith, and Allegiance to our Prince. We will never depart from the Duty we owe him, what ever Provocations, injury, and wrongs we may receive from his Servants, and Officers. We have so great an Opinion of his Clemency and Goodness, that we can never impute any of the Severities, that are exercised on us to his choice, or inclinations, if he knows any thing of them, or give any consent unto them, we must ascribe it to those Evil Characters, that are most impiously given of us, and that Force that is put upon his Royal Dispositions. For tis most certain, that the Subject, bien Souvent Sentoit du mal per lamain des Serviteurs, encore qu' il n'y eust queen bien au caeur du master, doth oftentimes Suffer ill from the Hands of Servants, when the Master or Prince means them no Evil in the World.  
2. If we Suffer, we will take care that we do not do it, as Evil Doers, and if we Suffer for well doing, we shall have the Apporbation of God, and our Consciences, and the support of an innocent and upright mind, things in our opinion more valuable, than Crowns and Septers. We may be pretty well able to bear the rage and fury of Spiteful and malignant Persecutors, whilst our Consciences acquit us, and we have the support of God; 〈◇〉 if conscience charge us with guilt, and God depart away from us▪ 〈◇〉 must fall under their indignations, and utterly sink under the burden and weight of it.  
3. A Few wea● ●nemies, are more eligible than those that are many and might● ●hose that Persecute us, are a few poor impotent mortals; th●● must die and rot in the same common Earth with ourselves; but God and Conscience are powerful and Immortal, and tho they be not numerically many, they are effectually more then all the World. Persecutors may destroy the Body, but God can destroy Body and Soul and cast both into Hell. Persecutors may afflict the outward Man, but Conscience, like a Vulter, preys upon the Soul, to its unspeakable anguish.  
4. If we may not have leave to serve God after our own way, with the approbation, or at least the connivance of the Government & Laws, we shall not endeavour to prosecute it, by any unlawful Attempts or Methods. If we be Prosecuted for worshipping the Great God, and our Lord Jesus Christ, in a manner a little different from the Constitutions of the Church, tho not from the appointments of Christ Jesus; we will bear it, and commit our selves to him that judgeth uprightly. Magni vias, & potentes semel ulliscuntur propriis ●iribus: probet & innocent ipse Deus: The great and the mighty revenge themselves▪ but God avengeth the just and the innocent, saith Cardon, and to him we leave it. We will be no Rebels however we may be reported, or defamed. We will behave ourselves, as it becometh the Religion of the holy Jesus, however we be treated by our Enemies. We will give demonstration( as we have done also already) that dissent in some things from the established methods of Divine Worship, is consistent with unspotted Loyalty, & queen ce ne sont chooses encomportibles d'estre bon Hugenot, & bon subject tout ensemble, and that( to speak in our English Dialect) 'tis not impossible to be a good Subject and a Dissenter both together.   

SECT. 3.  
1. We will patiently bear what is thought fit to be laid upon us; for tho we do not know that we have deserved those Severities from the hands of Men, that have been, and may further be inflicted upon us; yet we are sure we have deserved them all, and much more from the Hands of God. You are but the Rod in the Hand of God, and tho you may be unjust in persecuting and afflicting us, yet he is just in permitting you so to do. Absalom was a Rebel in taking Arms against his Father and his Prince, but God was very just in permitting it, as Punishment for his Fathers Sins. Encore queen Dieu n'ait point de part aux dess●ins des mechans & des meurtriers, il preside sur tous leurs conseils, & sur tous leurs enterprises, & il less diring par son adorable providence. Although God have no hand in the designs of the mischievous and murtherers, he presides over ●ll their Counsels and Enterprises, and Governs them by an adorable providence.( Drelincourt in his Charitable Visits, Part 3. p. 137.  
2. The physician makes use of the gluttonous Appeti●e of Leeches, and Magistrates make use of the barbarous and inhuman hu●●●r of Hangmen and Executioners, and God makes use of the serene rage and malice of Persecutors. Il s'en sert d'une façon admirable. He serves himself of them after an admirable manner; sometimes for the Castigation of his People, sometimes for their trial, sometimes for their reformation, and sometimes that he may take them away from the evil to come. Besides, we are all mortal, & il import peu par quolle main nostre corps soit porté par terre, pourveu queen nostre ame en sortant de ce co●p●, soit porté par less Anges au paradise celeste, And it matters not much, by what hand our Bodies be sent to the Grave, provided that our Soul, when it goes thence, be conveyed by Angels into the Heavenly Paradise.  
3. But this is no justification of those that Persecute us, or excuse of their Sin and Wickedness. The Scribes and Pharisees, and Rulers of the Jews did nothing, but what was according to the Determinate Counsels and purposes of God, but they were barbarous murderers for all that, for they did not put him to death, to serve the purpose and decree of God, but to satisfy their own spite and revenge. And we are pretty confident, that those that afflict and prosecute us, will prove Persecutors at the last day, notwithstanding they do thereby nothing, but what accomplishes the Counsels of God. For we do believe, that their ends and Gods are not the same therein. God does it to humble and reform us, to wean us from the World, and to fix our hearts on Heaven. They do it to satisfy their avarice, their revenge and Serpentine hatred of all Religion and Godliness.  
4. We hope this free and open declaring of our judgement and Resolutions, shall not be improved to our disadvantage, and that because we avow a purpose of patient Submission, that therefore our burdens shall be increased. We hope it shall never be said, that since they make such professions of their determinations, to suffer what is imposed upon them, we will try them effectually. They shall have burden enough. We have red of Julian, that when the Christians complained of the injuries, and oppressions they suffered from his Officers, he  told them they were obliged to bear them, for such was the Commandment of their God. He excused the outrages that were offered to them, by telling them the Laws of their Religion, made it their duty to endure them. But we hope his actions shall never be drawn into example. We trust we shall never be oppressed, and our complaints answered by saying, You have promised patiently to bear what may be imposed upon you.  
5. We will rather believe that our Resolutions of Patience and Submission, shall be our Protection against all Injuries, Violence, and Oppression. The Humble, the modest, and the Peaceable, should( we think) be treated with Kindness and Favour, when those only that are Stubborn and Rebellious, should be used with Rigour.  
But be the Issue and Event of these our Resolutions for Patience and Submission, what they will; the practise of it is our Duty, and that we must take care of, while the Event and Effect thereof is under the Providence and Disposal of Heaven, and appertains to God. We are obliged to obey the Divine Commandments; and to observe the Laws of Patience, Self-denial, mortification, Heavenly-mindedness, Contempt of the things that Perish, and others of the like nature; but whether the performance of them turn us to any advantage in this World, is a thing that we cannot know, nor must not determine, 'tis sufficient that they will be rewardable in that which is to come, and if we find it not here;( as we seldom do) we will hope for it hereafter.   

SECT. 4.  
1. We will endeavour to make some advantage by our Afflictions and Calamities. Physitians make useful Medicines, and Extracts out of things of Venomous and Malignant Nature, & there is almost nothing so Vile and Mischievous, which they do not turn to use, and Improve to the benefit of Man. The Flesh of Vipers is an ingredient in that excellent Treacle that expels poison; and is of use in inveterate Headach●s, Pestilential, and many other Diseases. Quick-silver( a thing sufficiently noxious in its own Nature) after due preparation, becomes useful in many Distempers, and where other things have failed, that hath been successful.  
2. Since our Goods and Estates are taken from us, and we are not permitted the Enjoyment and Possession of them; we will endeavour to lay up our Treasures in Heaven, where no Thieves or Robbers can Rifle, Plunder, or deprive us of them. We will do all the good that we can, whilst we are here below, and thereby lay in a good Foundation against the World to come, and what is laid up there we shall not doubt to enjoy; for though we may be Outraged, Spoiled, and Pillaged, till we come to the very Gates of that happy State, we shall know no such things when once we are entred there.  
3. If we be laid in Goals, and denied the Liberty of conversing with our Friends, we will fill up our leisure, and employ our Vacancies in the Conversation of God; if we may not be permitted the Society of the Saints that are upon Earth, we will entertain ourselves in the Communion of those that are in Heaven; though our Bodies be under restraint, our Minds will be at Liberty, and with them we will ascend on High, and make our approaches ●o the City of the Living God, the Heavenly Jerusalem, and to the innumerable Company of Angels, to the general assembly, and Church of the first born, to God the judge of all, and to the Spirits of just Men made perfect. Et si corpus includitur, et si caro detinetur, omnia Spiritui Patent. Though the Body be shut up, and the Flesh under Bonds, all things lie open to the view and Consideration of the Soul. Tertullian, in Lib. ad Hartyres.  
4. When we are reviled, and defamed by the blackest and most infamous imputations, when we are compared with Highland, and border thence, when we are said to have made equal Defections from Primitive Christianity with the Papists, when we are reported to Prostitute daily, the most Sacred Rites of Religion, to serve our S●cular interests, and are said to be a Scandal to the Christian Name, we will satisfy ourselves in the Testimony of our Consciences, and the approbation of God: We know these things to be Gross, and Notorious false, and therefore, when they are reported of us, we rejoice, hoping that our reward will be great in Heaven. Illud maledictum contemnendum est, quod beatitudinem creat, quod falso maledicentis ore producitur. Jerome in loco. Our Lord Jesus was reputed a Wine bibber, a Friend of Publicans and Sinners, a Magician and an Enemy to Caesar; the Primitive Christians were reported to have worshipped the Head of an Ass, they were accused of Incest, adultery, Eating the Flesh of Children, and other things of like Nature, as may be seen in Tertullian, Minutius, Faelix, and other of the Ancients; and if our Saviour and the most Eminent of his Servants were thus reproached, and belied, we shall rejoice in the Fellowship of their Sufferings and Reproaches, and in the hopes of Participaeion with them in their reward, and glory.  
5. We are accounted and called the Pests of the Nation, we are thought unworthy to Live in the Land of our Nativity, we will therefore endeavour to prepare ourselves for Heaven, and do hope, that if we be exiled from hence, we may be received and admitted there. Our case were very sad, if those that Persecute us were Lords of the other World; in the same manner, Degree, and Measure, that they are of this. We might then expect as little Favour there as here. But blessed be the God of Heaven, those that may banish us from our Houses, Lands, and Country, cannot keep us from the House of God, nor from an Inheritance in the Heavenly Canaan.  
6. And seeing we can find no justice, at the Tribunals of Men, we will appeal to that of God, who will judge the World in righteousness by the Man that he hath Ordained. And he is a judge that accepteth not Persons, nor taketh rewards. And it will be time enough to be then declared Innocent, and have Sentence pass in our Favour, and we believe too timely and soon for our Enemies, and such as injure and oppress us. In the mean time, we will quietly, wait the approach of that great Day, that will set all things at Rights, and give unto all Men as th●ir works shall be, softly, and calmly, saying, ●ometimes am●dst our Afflictions, How long Lord, how long?   

Sect. 5.  
1. We will hope for deliverance out of our Afflictions in Gods due time. When God will deliver us, we do not prete●● to know, nor is it our interest, or advantage to be acquainted therein, but thus much we think we may safe●y say, concerning it, when God shall have purged out our Dr●ss and taken away our Tin, and when our Enemies and Persecutors shall have filled up the Measure of their iniquiti●s, God will come down and deliver us. And truly could we increase in Holiness, Humility, Heavenly mimdedness, Mortification, contempt of the World, Love to God, and Man, and all other the Fruits of the Spirit, as fast as they do in Malice, spite, Envy Rage, Oppression, Injustice, Hatred of God, and all good Men, with other the works of the Flesh, we might reasonably hope that the Evil Day would not be of any long Duration.  
2. As we do not know when God will deliver us, neither do we know by what means or Instruments, he will accomplish it, nor have we any anxious thoughts about it, we know Gods Arm is not shortened that it cannot Save, nor his Ear heavy that it cannot Hear. God never wants Means to accomplish his own Counsels, when the fullness of time is come, he can make those that are our greatest Enemies, either with or besides their intentions, the Instruments of our Redemption and Deliverance. In the Reign of Charles the Fifth, the German Protestants were lamentably outraged & oppressed; he employed all the Power of Spain, Italy, and Germany, for their Ruin, he beat them in many Battels, took the Heads and Principal Persons of that persuasion Prisoners, and had Reduced them to that condition, that only the City of Magdeburgh stood out, and made opposition to his Arms. In conclusion, those that assisted to spoil and destroy them, formed a confederation against him, by means whereof some Liberty was granted to them, for the Exercise of their Religion, and a Period put to their Miseries and Calamities; at least in good degree and measure. For this, those that please may consult Sleiden ●n his commentaries.  
3. 'Tis possible that those that now Persecute us, with so much rage and indignation, may calm and moderate their passions, and put on some bowels of compassion towards us. St. Paul was as serious a Zealot as most of them. He shut up many of the Saints in Prison, ha●ing received Authority from the chief Priests; and when they were put to Death, he gave his voice against them. He punished them oft in every Synagogue, and compelled to Blaspheme, and being exceeding mad against them, he Persecuted them to strange city▪ Videte istu●● virum, una voice Domini ex Persecutore factum predicator●m. Behold this Man, by one word of God, of a Persecutor, made a Preacher. August▪ in homilia sextâ. Tom. ●0.  
4. This is but one of those many ways, that lie open to the view of that God, whose understanding is infinite, by which we may be delivered. It becomes us not to prescribe to him, either the time or method, and means of our deliverance. Let him do it when, and how he pleases; we will hope for it, and with Patience and Resignation, expect it in his time, and whenever it comes, we will receive it thankfully and give him all the praise of it. And if we should ever live to see that time, we will love God and Religion never the less, remembering that the Captain of our Salvation was made perfect by sufferings, and that if any Man will live godly in Christ Jesus, he must suffer Persecutions. Populus Diaboli persequitur populum Christi; dum adulteri persequuntur Castos, infestantur sobrios ebriosi, homilibus insidiantur superbi, benignos invidi, largos cupidi, & eos qui mansuetudinem vel patientiam retinent, affligere non desinunt iracundi. August. Tom. 10. p. 777.   

SECT. 6.  
Whilst our Afflictions continue, we will hope that our Supports and Consolations shall continue; and if the one abound, we will hope that the other shall abound also. Hitherunto God hath helped us; he hath been with us in Prisons, and in Dungeons we have had experience of the light of his Countenance. Plus in carcere Spiritus acquirit, quam amittit Caro. Our Bodily losses have been abundantly compen●●ed by the Spiritual advantages that we have found there. Dominus gloriam suam discipulis suis in solitudine demonstravit; Our Lord revealed his Glory to his Disciples in solidute, saith T●rtullian, and to us hath he communicated of his Holy Spirit in Goals and Restraints. Hoc praestat carcer Christiano, quod eremus Prophetis; A Prison is of the same use to a Christian, that a Wilderness was to the Prophets. Auferamus carceris nomen, secussum vocemus. Let us not call it a Prison, but a place of Privacy and Recess, in which we are at leisure to converse with God, and where we do never fail to find him.  
2. We have suffered with Joy the spoiling of our Goods, we have seen our Houses rifled, and the Utensils and Furniture of them taken from us, by unmerciful and cruel Men; and all this with a calm and undisturbed Mind. We have, and do remember, that our Lord Jesus had not where to lay his head; and we do not think it very likely, that our Persecutors will leave us meaner then the Son of God; who for our sakes became poor, that we through his poverty might be rich; and when we do co●●●er and c●ll these things to mind, we do easily permit the Spoilers to Plunder and Impov●●●sh us, rejoicing in being made conformable to our Lord.  
3. If God shall think fit to add to our burdens, we shall hope that he will add to our Strength; and if our Calamities do increase upon us, we shall verily believe that he will also add to the nature and quality of our Joys. If we must pass through the Rivers and Waters, we do not doubt, but that God will take care that they shall not ov●rflow us; If we must walk through the Fire, we will trust in God that we shall not be burnt, nor shall the flamme kindle upon us. If the Majesty of Heaven will be with us, and Comfort and Support us in our Afflictions,( and we have no reason to distrust him) we shall have no cause to complain of the greatness or weight of them Mas quiero ser atomentado en elprosundo deal infierno, teniendo tu divina gracia, queen gozar de tu gloria con tu offensa. I had rather be tormented in the lowest Hell with the Saviour, than enjoy all the Glory of Heaven with the offence and displeasure of God, says a devout Spaniard.   

SECT. 7.  
1. We will Love and Pray for our Enemies, this was commanded and exemplified by our Saviour; He prayed for those that Murdered him, saying, Father forgive them, they know not what they do; we shall endeavour to imitate him therein▪ Amicos diligere omnium est, inimicos solorum Christianorum. All men love their Friends, but 'tis peculiar to Christians only to love their Enemies. Tertul. ad Scarulam. Deligere inimicos tantum Christianorvm virtus. S. August. To love Enemies is a virtue found only among Christians. And we are of opinion, that 'tis impossible to be a Christian without it, and therefore 'tis very much our Interest as well as our Duty, to live in the Exercise and practise of it, and by the Grace of God, we find no great difficulty therein. When we consider how many hundred Talents God hath forgiven us, we can easily remit a few to our angry Persecuting Brethren.  
2. As we do forgive all the injustice, violence, cruelty and oppression, that they have exercised towards us, so we shall hearty beg of God to remit and forgive it, and all other Sins that they stand guilty of before him. It shall be our hearts desire and prayer, that none of their transgressions may rise up in judgement against them to their Condemnation, but that they may receive a full discharge, and absolution of all, and every one of them.  
3. We will suppose, they will confess themselves guilty of sins against God, but whether they will acknowledge themselves faulty in any thing they have done against us, we do not know. Our Saviour  told his Disciples, that those that killed them should think that they did God good service, and 'tis not improbable, but that our enemies may be of the same opinion; but we have other apprehensions, and will be bold to say, that if those frontless lies that are reported of us, and those barbarous outrages that are committed against us, and that spite and malice wherewith they prosecute us, be service to God, we know not what it is to serve the Devil. Persecution is an invention of the D●●●, ●●d he is the great desirer and promoter of it. Athanasius in Apol. ad Co●●●●ium pag. 716.  
4. We will make one Supplic●ti●n mo●e on their behalf, and that shall be, That God will please to reform and amend their nature and their lives. This we conceive will be a very useful and necessary request, seeing St. Paul affirms that without holiness no man can see God, and our Saviour Saith, that unless a man be born of God, he cannot enter into the Kingdom of Heaven. We shall rejoice in the●r Conversation and Reformation, and be very glad to meet them in the Kingdom of Heaven. We except not the very vilest and most mischievious of our Persecutors, who find ourselves under no temptation to wish them any evil, unless they think it an evil to be truly penitent, that they may be saved, which we do wish them with all our hearts, Heaven is sufficiently large to receive both them and us, that they and we both Repent, for their Advancement and advantage will be no prejudice or diminution to our Happiness and Glory.    

ERRATA.  
page. 6. line 7. for savour red favour, and add such before sense, l. 8. for search, r. secure. p. 13. l. 3. for insolent, r. insolvent. p. 25. l. 2. for Transanctions r. Transgressions. lin. penult. for all●● r. atone. Most of the other erratas are only literal, which the Reader will easily discern.  
FINIS.